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Hermannus Greven. "Regarding blessed Haseka, virgin recluse in Westphalia." Global Medieval Sourcebook.Transcription from Acta sanctorum quotquot toto orbe coluntur, vel a catholicis scriptoribus celebrantur. Editio novissima. Ed. Joanne Carnandet. 26 January, vol. 3, 373–374. Paris: V. Palmé, 1863. .
De B. Haseka, virgine reclusa in Westphalia | Regarding blessed Haseka, virgin recluse in Westphalia
Source Information
De B. Haseka, virgine reclusa in Westphalia | Regarding blessed Haseka, virgin recluse in Westphalia
by Hermannus Greven
Text Source:
“Vita beatae Hasekae v. reclusae in Germania”. Acta sanctorum quotquot toto orbe coluntur, vel a catholicis scriptoribus celebrantur. Editio novissima. Ed. Joanne Carnandet. 26 January, vol. 3, 373–374. Paris: V. Palmé, 1863.
Responsibility Statement:
- Transcription from Acta sanctorum quotquot toto orbe coluntur, vel a catholicis scriptoribus celebrantur. Editio novissima. Ed. Joanne Carnandet. 26 January, vol. 3, 373–374. Paris: V. Palmé, 1863.
- Translation by Laura Moncion
- Encoded in TEI P5 XML by Danny Smith
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Published by The Global Medieval Sourcebook.
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Beata Soror Haseka de partibus Rheni oriunda, in virginitatis puritate et gloria perseverans, juxta ecclesiam in Schermbecke, quae est proxima monasterio Sichemensi, triginta et sex annis inclusa permansit. Blessed Sister Haseka, who came from the regions of the Rhine and persevered in the purity and glory of virginity, lived for 36 years as a recluse next to the church in Schermbeck, which is near the monastery of Sichem. Quae inde stipem cotidianam percipiens victus sui, et labore possibilitatis suae, in multa simplicitate et patientia singulari vitam suam transegit: She considered as her sustenance a daily offering,
c
and she conducted her life in great simplicity and singular patience by the work which was possible for her.Critical note:
Most likely an offering of food or goods, i.e. she lived on alms.
c
studiose semper providens et procurans quidquid ei Deus in collatione gratiae singularis contulisset, occultans, et in coelo sudores laborum suorum reponens, non in infida custodis arculae labiorum ac orium humanorum, ne eam extolleret magnitudo revelationum. She was always eagerly making provision for and attending to whatever God conveyed to her in the collection of singular grace; she hid herselfCritical note:
The author most likely means prayer here, but recluses were also known to engage in some work which could be done from the cell, such as embroidery or copying manuscripts.
c
and restored the weariness of her lips in heaven, rather than in the faithlessness of human company,Critical note:
i.e. from people
c
so that He might raise her up by the greatness of revelations. Critical note:
custodis arculae labiorum ac orium humanorum: literally, “of the keeper of the little box of human lips and mouths”. I interpret this as referring more generally to human company here.
Quae autem Dominus voluit revelari pro nominis sui gloria, haec cognita sunt conscripta. Indeed the Lord wanted to be revealed to her for the glory of his name, and these things which are known are written down here. On a certain occasion, for God and for her work and that of her attendant,
c
butter was donated which was stinking and rancid because of its old age. Cum enim quadam vice propter Deum et pro labore suo et conservae suae donatum esset butyrum prae vetustate sua foetidum ac corruptum, et post dies aliquot in cista locatum, cum foetorem Soror Berta ministra sua nec posset aut vellet tolerare, paravit illud a se quomodolibet elongare. After it had been placed away in a coffer for some days, Sister Berta, Haseka’s attendant, was no longer able or willing to tolerate the stink. She prepared to remove it from her presence in any way possible. Quod Soror Haseka cum comperisset, positis genibus suis, dixit : Domine butyrum istud qualecumque sit, in nomine tuo comedemus. When Sister Haseka realized this, kneeling, she said: “Lord, may this butter be such that we will eat it in your name. In ditione tua cuncta sunt posita; potestate et virtute tua de malo elicis, cum volueris, bonum : bonum etiam, si volueris, efficere poteris hoc butyrum. All things are in your sovereignty; by your power and goodness you extract the good from the bad when you desire: if you want to, you are able to make this butter good.” Cum igitur ad mensulam tenuem pro loci opportunitate, una intra, altera vero extra assedisset, prolatum butyrum ita recens est inventum, ac si eodem die lacte agitato fuisset elixum. When they sat down at the little table (thin enough to fit the space), with one inside and the other outside,Critical note:
Conservae suae: literally, “her co-servant”. This may be the author imparting more humility to Haseka, by implying that she is a servant (presumably, of God). I translate “conserva” as “her attendant” here since it seems that this woman was actually Haseka’s attendant of some kind (she is later called “ministra”). It was common for recluses – unable to leave their dwellings – to have servants or attendants who could run errands and manage the recluse’s affairs outside of the anchorhold.
c
the said butter was discovered to be fresh, as if it had been churned that same day. Benedicentes igitur omnipotentem Deum, deinceps illud in cordis jubilo atque tripudio singulis diebus comederunt. Blessing the all-powerful God, in jubilation and festivity of the heart, they ate it every day. Critical note:
This may imply something like Haseka sitting inside the anchorhold while Berta sat outside; nevertheless they share a table. This may also imply that the anchorhold was too small to accommodate both of them and the table.
Cum autem beata Soror Haseka apud monasterium Sichemense, tamquam eidem loco sancta obedientia obligata, quia ipsum quem elegerat portans toto conversationis suae tempore habitum monachorum, sepulturam eligisset, Blessed Sister Haseka chose her place of burial at the monastery of Sichem, just as she was bound by holy obedience to the same place because of the habit of the monks which she had chosen, carrying it for the whole time of her religious life. et anno gratiae millesimo ducentesimo sexagesimo primo, VII. Kal. Febr. in Domino obdormisset, On 26 January 1261 she died. Fratres monasterii tam monachi quam conversi cum vehiculo venerunt, et corpus alumnae suae ad sepeliendum tollere voluterunt. The brothers of the monastery, both monks and lay brothers, came with a vehicle and wanted to carry off the body of their ward for burial. Quod niger quidam monachus eo tempore divina ibi celebrans, nomine monasterii sui procurans, accersito sibi brachio et robore rusticorum fieri non permisit; A certain black monk who was at that time celebrating the office there, ministering in the name of his monastery, did not permit this to be done, flailing his arms and boorishly red in the face
c
– and so on the third day he buried her in the church. et sic Fratribus injuriam suam dissimulantibus eam in ecclesia dia tertia sepelivit. Meanwhile the brothersCritical note:
robore rusticorum: literally, “with the redness of country people”. “Rusticus” can refer simply to a peasant or country person, or, in the case of a value judgement, a coarse, brutish person or lout. In this case, I suspect the author is implying that this monk is an unmannered person, casting doubt onto his monastery’s claims to Haseka’s body.
c
concealed their injury. Critical note:
Of the monastery of Sichem.
Cum autem res ad notitiam Episcopi dioecesani devenisset, praecepit etiam per litteras in virtute obedientiae monasterio dari corpus. When this was brought to the attention of the diocesan bishop, he ordered in a letter that Haseka’s body should be given to the monastery by virtue of her obedience to them. Cum igitur ad susceptionem corporis ad portam monasterii solenniter occurrentibus monachis, adessent saeculares utriusque sexus, When the monks arrived solemnly at the door of the monastery to receive her body, there were laypeople there of both sexes. viderunt faciem Virginis sacrae, quae mortua et sepulta fuerat diebus multis, ita vividam et rubentum, ut quasi juvencula balneata, non vetula mortua videretur. They saw the face of the holy Virgin, who died and was buried for many days, but now seemed lively and rosy, as if she were a freshly-bathed girl and not an aged, dead woman. Fuitque tam expers omnis foetoris ejus corporis gleba, ut omnes qui aderant et viderunt eam in sepulcro locatam et mox terra operiendam valde mirarentur. The soil was so lacking in any stench from her body that all who were there and saw her placed in the tomb and soon covered by earth marvelled greatly. Obiit autem beata Soror Haseka nocte proxima post diem Conversionis S. Pauli Apostoli, et sepulta est sub lapide latiore ad introitum domus capituli Sichemensis monasterii tertia decima mensis Martii, Blessed Sister Haseka crossed over
c
the next night, after the feast of the conversion of St Paul the Apostle, and was buried under a very wide stone at the entrance to the chapter house of the monastery of Sichem, on the 13th of March. cujus meritis et precibus apud Dominum nos credimus et confidimus adjuvari. We believe in her merits and prayers before God and we are confident that she will be helped.Critical note:
obiit: since Haseka is already dead, I translate “obiit” as “crossed over” rather than “died”. The author may be implying that, once buried in the graveyard of her choice, Haseka’s earthly remains can truly be considered at rest.
c
Critical note:
adjuvari: i.e. helped to attain salvation.
Apparuit vero sacra Dei famula, postquam defuncta fuit, in somnis cuidam nobili ac devotae viduae, dicens ei : Noli dubium gerere, sed firmissime crede, et nullatenus dubites, quin quicumque ad mei memoriam confugerint, in suis sint necessitatibus et angustiis auxilium per Dei gratiam obtenturi. This holy maidservant of God appeared, after she had died, to a certain noble and devoted widow in a dream, saying to her: “Do not doubt, but believe most firmly, and do not ever doubt that anyone taking refuge in memory of me may be held fast by the grace and the help of God in their necessities and in their anxieties.” Porro illa excitata a somno et visioni congratulans, Then the widow, awoken by the dream and vision, rejoiced. cum secundo tenuiter obdormisset, vidit iterato beatam Virginem eadam constantissime repetentem, ut repetitio sermonis esse probaretur affirmatio veritatis. When again she fell lightly asleep, she saw again the same blessed Virgin, constantly repenting, so that the repetition of the word was proven to be the affirmation of the truth. Nec hactenus tantum extentam credimus Dei manum, sed magis adhuc pro nominis sui gloria extendendam. Thus far we did not believe that the hand of God was so much extended, but it is about to be extended more for the glory of his name. Jam enim ad ejus tumulum fideles luminaria transmittunt, et pro incommodis sublevandis accedunt. Already the faithful cast their eyes on her tomb, and approach it in order to lighten their troubles. Amen. Amen.
Beata Soror Haseka de partibus Rheni oriunda, in virginitatis puritate et gloria perseverans, juxta ecclesiam in Schermbecke, quae est proxima monasterio Sichemensi, triginta et sex annis inclusa permansit. Blessed Sister Haseka, who came from the regions of the Rhine and persevered in the purity and glory of virginity, lived for 36 years as a recluse next to the church in Schermbeck, which is near the monastery of Sichem. Quae inde stipem cotidianam percipiens victus sui, et labore possibilitatis suae, in multa simplicitate et patientia singulari vitam suam transegit: She considered as her sustenance a daily offering,
c
and she conducted her life in great simplicity and singular patience by the work which was possible for her.Critical note:
Most likely an offering of food or goods, i.e. she lived on alms.
c
studiose semper providens et procurans quidquid ei Deus in collatione gratiae singularis contulisset, occultans, et in coelo sudores laborum suorum reponens, non in infida custodis arculae labiorum ac orium humanorum, ne eam extolleret magnitudo revelationum. She was always eagerly making provision for and attending to whatever God conveyed to her in the collection of singular grace; she hid herselfCritical note:
The author most likely means prayer here, but recluses were also known to engage in some work which could be done from the cell, such as embroidery or copying manuscripts.
c
and restored the weariness of her lips in heaven, rather than in the faithlessness of human company,Critical note:
i.e. from people
c
so that He might raise her up by the greatness of revelations. Critical note:
custodis arculae labiorum ac orium humanorum: literally, “of the keeper of the little box of human lips and mouths”. I interpret this as referring more generally to human company here.
Quae autem Dominus voluit revelari pro nominis sui gloria, haec cognita sunt conscripta. Indeed the Lord wanted to be revealed to her for the glory of his name, and these things which are known are written down here. On a certain occasion, for God and for her work and that of her attendant,
c
butter was donated which was stinking and rancid because of its old age. Cum enim quadam vice propter Deum et pro labore suo et conservae suae donatum esset butyrum prae vetustate sua foetidum ac corruptum, et post dies aliquot in cista locatum, cum foetorem Soror Berta ministra sua nec posset aut vellet tolerare, paravit illud a se quomodolibet elongare. After it had been placed away in a coffer for some days, Sister Berta, Haseka’s attendant, was no longer able or willing to tolerate the stink. She prepared to remove it from her presence in any way possible. Quod Soror Haseka cum comperisset, positis genibus suis, dixit : Domine butyrum istud qualecumque sit, in nomine tuo comedemus. When Sister Haseka realized this, kneeling, she said: “Lord, may this butter be such that we will eat it in your name. In ditione tua cuncta sunt posita; potestate et virtute tua de malo elicis, cum volueris, bonum : bonum etiam, si volueris, efficere poteris hoc butyrum. All things are in your sovereignty; by your power and goodness you extract the good from the bad when you desire: if you want to, you are able to make this butter good.” Cum igitur ad mensulam tenuem pro loci opportunitate, una intra, altera vero extra assedisset, prolatum butyrum ita recens est inventum, ac si eodem die lacte agitato fuisset elixum. When they sat down at the little table (thin enough to fit the space), with one inside and the other outside,Critical note:
Conservae suae: literally, “her co-servant”. This may be the author imparting more humility to Haseka, by implying that she is a servant (presumably, of God). I translate “conserva” as “her attendant” here since it seems that this woman was actually Haseka’s attendant of some kind (she is later called “ministra”). It was common for recluses – unable to leave their dwellings – to have servants or attendants who could run errands and manage the recluse’s affairs outside of the anchorhold.
c
the said butter was discovered to be fresh, as if it had been churned that same day. Benedicentes igitur omnipotentem Deum, deinceps illud in cordis jubilo atque tripudio singulis diebus comederunt. Blessing the all-powerful God, in jubilation and festivity of the heart, they ate it every day. Critical note:
This may imply something like Haseka sitting inside the anchorhold while Berta sat outside; nevertheless they share a table. This may also imply that the anchorhold was too small to accommodate both of them and the table.
Cum autem beata Soror Haseka apud monasterium Sichemense, tamquam eidem loco sancta obedientia obligata, quia ipsum quem elegerat portans toto conversationis suae tempore habitum monachorum, sepulturam eligisset, Blessed Sister Haseka chose her place of burial at the monastery of Sichem, just as she was bound by holy obedience to the same place because of the habit of the monks which she had chosen, carrying it for the whole time of her religious life. et anno gratiae millesimo ducentesimo sexagesimo primo, VII. Kal. Febr. in Domino obdormisset, On 26 January 1261 she died. Fratres monasterii tam monachi quam conversi cum vehiculo venerunt, et corpus alumnae suae ad sepeliendum tollere voluterunt. The brothers of the monastery, both monks and lay brothers, came with a vehicle and wanted to carry off the body of their ward for burial. Quod niger quidam monachus eo tempore divina ibi celebrans, nomine monasterii sui procurans, accersito sibi brachio et robore rusticorum fieri non permisit; A certain black monk who was at that time celebrating the office there, ministering in the name of his monastery, did not permit this to be done, flailing his arms and boorishly red in the face
c
– and so on the third day he buried her in the church. et sic Fratribus injuriam suam dissimulantibus eam in ecclesia dia tertia sepelivit. Meanwhile the brothersCritical note:
robore rusticorum: literally, “with the redness of country people”. “Rusticus” can refer simply to a peasant or country person, or, in the case of a value judgement, a coarse, brutish person or lout. In this case, I suspect the author is implying that this monk is an unmannered person, casting doubt onto his monastery’s claims to Haseka’s body.
c
concealed their injury. Critical note:
Of the monastery of Sichem.
Cum autem res ad notitiam Episcopi dioecesani devenisset, praecepit etiam per litteras in virtute obedientiae monasterio dari corpus. When this was brought to the attention of the diocesan bishop, he ordered in a letter that Haseka’s body should be given to the monastery by virtue of her obedience to them. Cum igitur ad susceptionem corporis ad portam monasterii solenniter occurrentibus monachis, adessent saeculares utriusque sexus, When the monks arrived solemnly at the door of the monastery to receive her body, there were laypeople there of both sexes. viderunt faciem Virginis sacrae, quae mortua et sepulta fuerat diebus multis, ita vividam et rubentum, ut quasi juvencula balneata, non vetula mortua videretur. They saw the face of the holy Virgin, who died and was buried for many days, but now seemed lively and rosy, as if she were a freshly-bathed girl and not an aged, dead woman. Fuitque tam expers omnis foetoris ejus corporis gleba, ut omnes qui aderant et viderunt eam in sepulcro locatam et mox terra operiendam valde mirarentur. The soil was so lacking in any stench from her body that all who were there and saw her placed in the tomb and soon covered by earth marvelled greatly. Obiit autem beata Soror Haseka nocte proxima post diem Conversionis S. Pauli Apostoli, et sepulta est sub lapide latiore ad introitum domus capituli Sichemensis monasterii tertia decima mensis Martii, Blessed Sister Haseka crossed over
c
the next night, after the feast of the conversion of St Paul the Apostle, and was buried under a very wide stone at the entrance to the chapter house of the monastery of Sichem, on the 13th of March. cujus meritis et precibus apud Dominum nos credimus et confidimus adjuvari. We believe in her merits and prayers before God and we are confident that she will be helped.Critical note:
obiit: since Haseka is already dead, I translate “obiit” as “crossed over” rather than “died”. The author may be implying that, once buried in the graveyard of her choice, Haseka’s earthly remains can truly be considered at rest.
c
Critical note:
adjuvari: i.e. helped to attain salvation.
Apparuit vero sacra Dei famula, postquam defuncta fuit, in somnis cuidam nobili ac devotae viduae, dicens ei : Noli dubium gerere, sed firmissime crede, et nullatenus dubites, quin quicumque ad mei memoriam confugerint, in suis sint necessitatibus et angustiis auxilium per Dei gratiam obtenturi. This holy maidservant of God appeared, after she had died, to a certain noble and devoted widow in a dream, saying to her: “Do not doubt, but believe most firmly, and do not ever doubt that anyone taking refuge in memory of me may be held fast by the grace and the help of God in their necessities and in their anxieties.” Porro illa excitata a somno et visioni congratulans, Then the widow, awoken by the dream and vision, rejoiced. cum secundo tenuiter obdormisset, vidit iterato beatam Virginem eadam constantissime repetentem, ut repetitio sermonis esse probaretur affirmatio veritatis. When again she fell lightly asleep, she saw again the same blessed Virgin, constantly repenting, so that the repetition of the word was proven to be the affirmation of the truth. Nec hactenus tantum extentam credimus Dei manum, sed magis adhuc pro nominis sui gloria extendendam. Thus far we did not believe that the hand of God was so much extended, but it is about to be extended more for the glory of his name. Jam enim ad ejus tumulum fideles luminaria transmittunt, et pro incommodis sublevandis accedunt. Already the faithful cast their eyes on her tomb, and approach it in order to lighten their troubles. Amen. Amen.
Critical Notes
Translation
Highlight prose section
Critical note: Most likely an offering of food or goods, i.e. she lived on alms.
Translation
Highlight prose section
Critical note: The author most likely means prayer here, but recluses were also known to engage in some work which could be done from the cell, such as embroidery or copying manuscripts.
Translation
Highlight prose section
Critical note: i.e. from people
Translation
Highlight prose section
Critical note: custodis arculae labiorum ac orium humanorum: literally, “of the keeper of the little box of human lips and mouths”. I interpret this as referring more generally to human company here.
Translation
Highlight prose section
Critical note: Conservae suae: literally, “her co-servant”. This may be the author imparting more humility to Haseka, by implying that she is a servant (presumably, of God). I translate “conserva” as “her attendant” here since it seems that this woman was actually Haseka’s attendant of some kind (she is later called “ministra”). It was common for recluses – unable to leave their dwellings – to have servants or attendants who could run errands and manage the recluse’s affairs outside of the anchorhold.
Translation
Highlight prose section
Critical note: This may imply something like Haseka sitting inside the anchorhold while Berta sat outside; nevertheless they share a table. This may also imply that the anchorhold was too small to accommodate both of them and the table.
Translation
Highlight prose section
Critical note: robore rusticorum: literally, “with the redness of country people”. “Rusticus” can refer simply to a peasant or country person, or, in the case of a value judgement, a coarse, brutish person or lout. In this case, I suspect the author is implying that this monk is an unmannered person, casting doubt onto his monastery’s claims to Haseka’s body.
Translation
Highlight prose section
Critical note: Of the monastery of Sichem.
Translation
Highlight prose section
Critical note: obiit: since Haseka is already dead, I translate “obiit” as “crossed over” rather than “died”. The author may be implying that, once buried in the graveyard of her choice, Haseka’s earthly remains can truly be considered at rest.
Translation
Highlight prose section
Critical note: adjuvari: i.e. helped to attain salvation.
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