The writings of Mechthild of this later period are more mystic and visionary than those of earlier days. She is distressed at the troublous times that have come to Saxony and Thüringen, and tells[842] how she fell ill and was so perturbed that she lost the power of prayer for seventeen days. Many prayers and visions, some of great sweetness and beauty, were the production of these later days. A long allegory called the ‘Spiritual Convent or Ghostly Abbey[843]’ shows the high opinion she had of life in a nunnery. In this poem the inmates of the convent are personified as the Virtues, an idea occasionally used during the Middle Ages, and one which at a later date in England, as we shall hear afterwards[844], was handled in a very different manner, the convent inmates being represented as the Vices. In Mechthild’s convent Charity is abbess, Meekness is chaplain, Peace is prioress, Kindliness is sub-prioress, and among the inmates of the convent there is Hope the singing-mistress, and Wisdom the schoolmistress ‘who with good counsel carefully instructs the ignorant, so that the nunnery is held holy and honoured.’ Bounty is cellaress, Mercy sees to the clothes, Pity tends the sick, and Dread sits at the gate. The provost or priest is Obedience, ‘to whom all these Virtues are subject. Thus does the convent abide before God,’ the poem ends, ‘... happy are they who dwell there.’
The writings of Mechthild offer many more points of interest. Not the least curious among her compositions are the amplified descriptions of Biblical history, as of the Creation, the Nativity, and the early experiences of the Virgin[845], which enter minutely into the feelings and emotions of those immediately concerned and give them an allegorical and spiritualised application. Short spiritual poems are also numerous, but so much depends on their form that a translation cannot convey their chief beauty. Their general drift is exemplified by the two following[846].
‘It is a wondrous journeying onwards, this progress of the Soul, who guides the Senses as the man who sees leads him who is blind. Fearlessly the Soul wanders on without grief of heart, for she desires nought but what the Lord wills who leads all to the best.’
And again[847], ‘My Soul spake to her Spouse: Lord, thy tenderness is to my body delightful ministration; thy compassion is to my spiritual nature wondrous comfort; and thy love is to my whole being rest eternal.’
Thoughts such as these are found scattered up and down in the beguine’s writings, and give one a high estimation of her poetic power, her ready imagination and her mastery of language. Her vigorous nature guided into the channel of spiritual aspirations frequently filled her poems with a passionate eloquence.
In conclusion may stand a few of the beguine’s moral reflections, which, if they are not borrowed from elsewhere, argue well for her power of condensing thoughts into short sentences; but here also it is not easy to find the exact words in which to render the chief points of these reflections[848].
‘Vanity does not stop to think what she is losing;
Perseverance is laden with virtues.
Stupidity is ever self-sufficient;
The wisest never comes to the end of what he would say.
Anger brings darkness unto the soul;
Gentleness is ever sure of attaining grace.
Pride would ever raise herself aloft;
Lowliness is ever ready to yield ...
Sluggishness will never gain wealth;
The industrious seeks more than his immediate advantage.’
And the following,—which are the product of a later period and have in them the ring of a deeper experience[849]—‘None knows how firm he stands, until he has experienced the prompting of desire; none how strong he is, until hatred has attacked him; none how good he is, before he has attained a happy end.’
From the writings of the beguine Mechthild we pass to those of her companion at Helfta, the nun Mechthild von Hackeborn. Her ‘Book of Special Grace[850]’ consists entirely of visions or revelations described by her and put into writing by her fellow-nuns; it was widely read, and gave rise to similar productions in other nunneries. There are many early manuscript copies of the book in existence; it was originally written in Latin, but has been translated into German, English, Italian and French, and has repeatedly been printed.