"The Vision of John the Hermit": Apocalypse and Heresy in Thirteenth-Century León

While Bishop Lucas of Tuy has been best remembered over the centuries as the author of the Chronicon Mundi (“Chronicle of the World”) that contributed to Spanish historiography, the apocalyptic work that is dubbed the “Vision of John the Hermit’”(from Asturias) sheds light on some aspects of Lucas’ ecclesiastical career in León prior to his being elected bishop of Tuy in 1239. This work takes the form of a letter that was likely written in 1234 and is addressed to the Catholic cardinal Jacques de Vitry, who notably served as bishop of Acre in the Holy Land and wrote the Historia Orientalis (“Eastern History”) that is an important Latin source for historiography of the Crusades.

This work was first brought to public attention in 1941 by Livarius Oliger. The identification of Lucas as its author was only made in 2006 by Robert Lerner and Christine Morerod, who provided a new critical edition of the Latin text. I base my translation upon their edition of the text.

Having read the text for myself, I agree with the identification of Lucas by Lerner and Morerod for the reasons they outline. For one thing, the discussion of the rise of a heresy in León and the author’s determination to counter it correspond with details in the work De Altera Vita (“Concerning the next life”) that is attributed to Lucas and similarly focuses on countering the heretics in León (see in particular De Altera Vita 3.9).

Second, this work demonstrates the author’s affection and esteem for Saint Isidore, the renowned archbishop of Seville in the seventh century CE. This corresponds with the high regard Lucas showed for Isidore both in his Chronicon Mundi (with the work’s first two books using the chronicles of Isidore as their backbone source) and De Miraculis Sancti Isidori (“Concerning the miracles of Saint Isidore”), the latter of which, as its title suggests, focuses on miracles attributed to Saint Isidore. In a similar vein, this work’s preface emphasises how the author strives to record the miracles that God brings on a daily basis before the eyes of the people of León through Saint Isidore. For context, Isidore had a monastery dedicated to him in León after his supposed remains were transferred from Seville to León in an agreement between King Ferdinand I of León and al-Mu‘tadid (ruler of the ta’ifa/Muslim petty realm of Seville at the time). The story of the transfer of Isidore’s body can be found in Chronicon Mundi 4.55-57.

Third, the author in the preface is identified as one “Magister L.”, with the term “magister” in this context probably referring to the title of “magister scholarum” (“master of scholars”), which would be used to refer to the head of an ecclesiastical school. “L.” could be an abbreviation for Lucas. As it happens, there is a charter, first noted by Flórez in 1767, in which an “L.” appears to be identified as a “magister scholarum.” As transcribed by Flórez:

Rege nostro Fernando in Castella et in Legione regnante. Electo Tudensi L. Magistro Scholarum. Meuryno, J. Fernandi. Maiordomo, F. Johannis.

"Our king Ferdinand [III] who reigns in Castile and León. The bishop-elect of Tuy: L. Master of Scholars. J. Ferdinand the merino. F. Johannis the mayordomo.”

It is this charter that has been used to argue that Lucas occupied a position of “magister scholarum.” However, in 2001, Peter Linehan argued that Flórez’s transcription is mistaken in omitting the punctum (.) between “Tudensi” and “L.” and thus conflates two individuals: the bishop-elect (supposedly unnamed here) and “L.,” the latter being the magister scholarum. This is the alternative Linehan proposes based on his review of the manuscript:

Rege nostro domino .F. in Castella et in Legione regnante, electo Tudensi .L. magistroscolarum. meiryno .J. Fernadi. maiordomo .F. iohannis.

While Linehan has a point about the need for more precise transcription, I find his argument that the “electo Tuedensi” and the “L. magistroscolarum” are two different people to be unconvincing and inconsistent here. Based on the logic presented, the punctum between “rege nostro domino” and “F.” should mean that “our lord king” and “F.” (i.e. Ferdinand) are two different people. In fact, they clearly refer to one person: King Ferdinand III of León and Castile. Similarly, “meiryno” and “J. Fernandi” are clearly referring to one individual (J. Ferdinand) occupying the administrative position of “merino/meirinho,” even though a punctum separates “meiryno” and “J. Fernandi.” It would be strange indeed that Lucas should somehow be the only unnamed individual here in this list. I therefore prefer what Lerner and Morerod propose about the correspondence between the “Magister L.” and the “L. magistroscolarum” in the charter.

Finally, as noted by Lerner and Morerod, there is mention of Suerius in this letter. He similarly appears as the person to whom the “De Miraculis Sancti Isidori” is dedicated by Lucas.

Turning back to the text itself, it can be summarised as follows: a hermit called John originating from the region of Asturias in northwest Spain supposedly told the author of a vision involving a likeness of a body adorned with various figures, such as Christ on its head and a diadem featuring Peter and his successors (the Roman Popes) while the six wings were adorned with doctors of the Church (Augustine, Jerome, Ambrose, Isidore, Hilary and Pope Gregory). The likeness could move in the air or on the ground and water. When it was not in the air, it was led by Saint Francis of Assisi (founder of the Brothers Minor/Franciscan order) and Saint Dominic (founder of the Preachers/Dominican order). As the likeness roams around, people all over glorify it, but then a dragon, rooster and foxes strive to destroy the traces left by the wheels that help to convey the likeness. The dragon even halts the likeness temporarily, but Francis and Dominic summon an army that kills the dragon, and the rooster switches sides to the likeness.

For a time, the world seems to enjoy peace, but then a beast arises from the abyss. It destroys Dominic’s rope and Francis’ chain that form part of the structure of the wheels, and it partly destroys the wheels and kills some of the army of saints accompanying the likeness. But Francis and Dominic take a bow and arrow from Pope Gregory and a sword from Isidore, and fight the beast. The beast is eventually destroyed by a fire, along with many of the foxes. Then the likeness’ splendour becomes magnified multiple times, and all the foxes are destroyed. A ram, which had initially sided with the beast, joins the side of the Lord. Finally Judgement Day comes, and those who deserved to dwell with the likeness in Heaven are granted that outcome, while the unworthy are cast into the lake of fire. The new order is brought about, and the likeness is brought to Heaven by angels who commend Francis and Dominic.

On a more specific note, the foxes in this vision likely represent heretics: an image that was common in Catholic polemic and is also used specifically in De Altera Vita (3.20), where Lucas writes:

"I should say these things in order to expose the heretics’ tricks and instruct the faithful, for the faithful must subtly and very carefully evade their manifold cunning tactics. For although these things and things like them seem insignificant, and the heretics are contemptible people who seemingly bring forth simple propositions, their words must not be taken lightly, for the souls of many people slip into error because of them, and the Catholic faith undergoes very great loss, as the blessed Bernard says about heretics: “They are rustic men: idiots and indeed contemptible: but that is not a basis for you to show negligence in dealing with them, for they often give rise to impiety, and their discourse creeps like a cancer.” Seemingly Catholic, the heretics are in fact plunderers of the Church. They are very little foxes that secretly destroy God’s Church."

More generally, the vision’s praise for Francis and Dominic is notable, despite the fact that Lucas was not a Franciscan or Dominican. As Lerner and Morerod note, the apocalyptic version accords with “a generalised eschatological enthusiasm” that “greeted the advent of the mendicants” (the Franciscans and Dominicans), with these orders perhaps marking a new world order that might presage the end of the world. Lerner and Morerod also highlight that the vision is interesting in the context of medieval apocalyptic literature in that it is “post-Antichrist millennial,” in the sense that the Final Judgement is preceded by the defeat of the Antichrist that is itself followed by a period of worldly betterment.

Below is my translation of the Latin text, with accompanying annotations mainly of Biblical references that were noted by the editors.

A wondrous revelation regarding the state of the whole church and particularly regarding those things that should happen in the days of the Franciscans and Dominicans.

Magister L.- the cleric and very humble servant- humbly kisses the ground before the feet of the very holy father and very special lord Jacques, the bishop of Tusculum appointed by divine providence. Here I make a great effort that is effective because of the degree of its own simplicity, in that I strive to record in writing the miracles that Almighty God wondrously represents before our eyes on a daily basis through the blessed confessor Isidore, the teacher of the Spanish lands. I do this by the order of lord Father Suerius (the prior of the very holy order of the Dominicans of the Spanish lands), and even if I do not do so eloquently, I nonetheless do concisely, intending to provide the Catholic Church with the particular benefits that I can provide.

A certain hermit from the regions of Asturias arrived. He was called John. He is considered famous in our region because of the grace of his remarkable abstinence. He claimed that he had been sent by the blessed Isidore, and he ordered me to write down his assertions in the presence of some Dominican brothers, saying:

“While I was praying at the ninth hour of the day, I saw the likeness of a body of indescribable beauty. It had six wings, of which two emanated over its head. It flew with two wings and its entire body was covered with two wings. [i] The head of this likeness was Christ the Son of God, and his face was red like the very bright Sun. Around his head glowed a golden diadem. On the upper part of the diadem glowed the faces of the blessed Peter (the prince of the apostles) and his successors, the Roman Popes. To the diadem’s right the faces of Paul, James and the rest of the apostles and evangelists appeared in order, adorned with glory. To the left were positioned the faces of the patriarchs and prophets of the Old Testament: among them, Abraham, Moses and David appeared more handsome than the rest. In addition, a separate space for Solomon could be discerned: nonetheless his name was inscribed with craftsmanship that had made use of various jewels.

Between the face and chest of the likeness on the right hand side, the face of Mary the Mother of God was positioned in a rather exalted way, having an indescribable clarity and glory and having John the Baptist and John the apostle and evangelist to each side of her. On each of the wings, the doctors of Christ’s church- namely, Augustine, Jerome, Pope Gregory, Isidore of Seville, Ambrose and Hilary- could be seen from the middle-part of the upper-body, apparently adorned with various ornaments. On the more eminent wings, Augustine and Jerome held books and golden bowls.[ii] On the middle wings, Gregory had fiery arrows and an extended bow, while Isidore held fire and a very bright sword that was double-edged. On the wings that covered the body were Ambrose and Hilary, holding golden censers.[iii]

The smoke of the aromas that had a very sweet odour ascended from the censers in the sight of the Lord, and once the odour of the incense sank into the ground, many dead people would rise again. Each of the doctors was on each of the wings, and with each one of the doctors were the faces of saints who lie at rest in the provinces where the doctors taught the words of life[iv] in particular. All the wings were marked with various jewels and colours, and on them were many faces of saints. Also, where the upper wings were joined by the middle ones over the shoulders, Martin surpassed the head, holding Christ’s Gospel, while Nicholas of Myra[v] held the Old Testament. Where the middle wings were joined by those that covered the body, there were Benedict and Bernard, holding very splendid lamps in their hands.

The likeness was of wondrous size and beauty, and its hands were extended and white, and its feet were upright and fiery, and under its feet were two fiery wheels, emitting splendid rays. The spirit and face of man were in the wheels.[vi] When the likeness flew through the air, it would be carried from west to east and from north to south in an instant, and again it would return to its original place. When it descended to the ground, the very blessed Francis and Dominic- who each had six wings, and were the first men of Franciscan and Dominican orders respectively- would lead the likeness. For Francis had a rope intertwined with the wheels and Dominic similarly had a golden chain similarly intertwined with the wheels. Francis’ rope had three strands[vii] and three colours: namely, red, white and green, and its appearance was like lightning,[viii] while Dominic’s rope was white as snow. They could be used to give life to the dead, heal the sick and adorn Christ’s church. The eyes of the Lord, apostles, evangelists, patriarchs, prophets and six teachers who held the likeness’ wings were continually looking intently at Francis and Dominic.

The wheels were spinning and moved as quickly over land as they were carried through the air. Whenever the likeness was led across land, the wheels’ traces would be imprinted on rocks and the rocks would turn to liquid like wax. Whenever the likeness was led across arid plains, the wheels’ traces would be wet, as though water were flowing in huge abundance from the wheels. Whenever the likeness was led across the seas or rivers, the wheels’ traces would remain fiery. Whenever the likeness was led across muddy places, no traces of the wheels’ imprint would remain at all, unless the soil turned dry again once the mud had dried out. If the likeness was carried through the air by flight of the wheel, Francis and Dominic would follow the likeness, and they would assist it with all their strength. The sound of the eminent wings was like the sound of music, the sound of the middle flying wings was like the sound of trumpets and horns urging to war. The sound of the wings that covered the body was like the sound of many waters.[ix] The sound of the wheels was like the sound of drums, carpenters and iron-workers striking against an anvil.

I looked, and behold,[x] there were a huge dragon, a rooster and many foxes, having the faces of women and various beasts, and they followed the likeness. They had one task: to destroy and trample down the traces and impressions of the wheels with all its strength. So while Francis and Dominic led the likeness through the entire world with utmost diligence and the sweetest harmony, all upon the Earth and throughout all the villages would sweetly sing: “Alleluia!” The dragon clung to the wheels and held back the likeness’ course for around half an hour. Then Francis and Dominic, seemingly grieving for the likeness, incited war against the dragon, and on all the wings and wheels, the noise of the war trumpet and clamour of war resounded,[xi] and an innumerable army of the peoples and leaders gathered for Francis and Dominic. They pushed the likeness against the dragon, and the dragon’s head was broken and thus it perished. Francis and Dominic shook out countless stars from the dragon’s body. These stars brought great elegance to the likeness. When the rooster saw this, he lamented the fact that he had destroyed the wheels’ traces as much as he could, and so he flew to the place from where he had fallen and received a place in the likeness’ chest, and all the saints would praise the Lord with a voice of exultation,[xii] saying in Latin and Greek: “For rule belongs to the Lord, and He will rule the nations.”[xiii]

After this, while the universe seemed to enjoy tranquillity, a terrible beast arose from the abyss.[xiv] Its front parts were like those of a woman, and its posterior parts were like those of a lion, and it had iron, gold-plated horns on its head. It spoke sweet and pleasing words, and its viperous tongue[xv] secretly poured out poison. It deceptively approached the likeness, broke Dominic’s chain and cut Francis’ rope, and partly destroyed the wheels. The ram rejoiced about the beast and received a bronze, gold-plated crown from the beast. The foxes became followers of the beast and placed their hope in it. The likeness became covered in darkness and the beast killed part of the army of saints. But when Francis and Dominic saw the beast’s trickery and malice, they received a bow and arrow from Gregory’s hand and a sword from Isidore’s hand, and they assailed the beast with mighty force.[xvi] The beast’s days were shortened,[xvii] and a fire came out from the Lord and swallowed up and consumed the beast and many of the foxes.

The likeness became more beautiful than usual and extended its wings to the ends of the entire Earth.[xviii] The wheels were restored, and Francis’ rope and Dominic’s chain were indivisibly inserted into the wheels, and their splendour became seven times as much as it was before. The foxes vanished and not one of them survived. The throng of saints rejoiced in Francis and Dominic with eternal joy, and applauded Francis and Dominic with praises and songs. So as the ram realised that he had gone astray up to this point, he became embarrassed with grief in his heart, broke the crown he had received from the beast and trampled it with his feet. The Lord looked on the ram with regard and showed him an eternal living spring. The ram descended into it and became whiter than snow. The Lord gave him wings and a golden crown. The ram flew and obtained an abode in the likeness’ chest.

There arose a multitude that was innumerable like the sand by the sea[xix]: it consisted of those praising God in Latin, Greek and Hebrew[xx] and saying: “Alleluia!” With a trumpet resounding from heaven, a voice that was partly sweet and partly frightening was heard. The voice said: “You dead ones who lie in the dust of the Earth, arise! For the hour of mercy and judgement approaches.” Immediately they arose and stood in the sight of the Lord and the likeness. The books were opened,[xxi] and the merits of individuals were discussed. Many merited to dwell in the likeness, and others were sent into the lake of burning fire.[xxii] A fire came out from the likeness and by burning the whole earth, it rendered the earth brighter than gold. So the likeness became complete with indescribable elegance, and was brought to heaven by an indescribable multitude of angels[xxiii] who were congratulating Francis and Dominic and praising God, who obtained triumph through His soldiers. The colour of heaven and Earth became indescribably pleasing, and everywhere there was the continual resounding of the very sweet voice of those praising God and saying: “God is everything in all things, and He and all His saints with Him will reign forever.””

The revelation of this vision occurred in 1226 AD.

Moreover, when we asked the hermit what was the cause or reason why Francis’ rope or Dominic’s chain was separated from the wheels or how the Antichrist could dominate, he replied: “The saints will be afflicted with tedium because of the extravagance of the religious ones, greed and avarice of the bishops, and so the religious ones will rise against the bishops because of the oppression against their monasteries and the cancellation of their privileges, and the kings and princes will rise against the clergy because of the latter’s abundant possessions and riches, and the kingdom will become divided against itself and thus be made desolate. Then the sinful man, the son of perdition, will be revealed. He will obtain control of the priesthood and empire. He will gratuitously divide the land. He will speak against God and the Roman bishop and will destroy the traditions of the holy fathers. But through the concordance of the saints’ zeal, everything will be transformed into its due state, such that each one will be content with his own rank, and the Roman Pontiff will boast that he is Christ’s vicar over all the nations.”


So I have written these things to you, father, because you, being prudent, know how to gather flowers amid the grass. Moreover, may your glorious highness should be informed through Peter Aria the dean of León that a very grave superstition has arisen in the city of León, such that a very great multitude of the people have gathered to adore a spring and the bones of a heretic that were extracted from a sewer, and denouncing all the clergy with a blasphemous voice, they have set up a wicked sanctuary. So may you, father, oppose these wicked people, and may you mercifully have lord Martinus approved: he is the elect of León and a holy, prudent and decent man. I will come as quickly as I can to perform the due service, in so far as the Lord and the grace of your power grant that I can do so.

Notes

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[i] This image of the six wings is derived from Isaiah 6:2.

[ii] Cf. Revelation 5:8.

[iii] Cf. Revelation 8:3.

[iv] Cf. John 6:69.

[v] The Saint Nicholas now commonly associated with Christmas and gift-giving.

[vi] For this image of wheels, cf. Ezekiel 1:15 ff.

[vii] Cf. Ecclesiastes 4:12.

[viii] Cf. Matthew 28:3.

[ix] Cf. Isaiah 17:12.

[x] Cf. Daniel 7:6.

[xi] Cf. Exodus 19:16 and 1 Maccabees 5:31.

[xii] Cf. Isaiah 48:20.

[xiii] Psalm 21:29.

[xiv] Cf. Revelation 11:7.

[xv] Cf. Job 20:16.

[xvi] Lit. “in a strong hand” (i.e. with a mighty hand). Cf. Ezekiel 20:34/1 Maccabees 11:15.

[xvii] Cf. Matthew 24:22.

[xviii] Cf. Daniel 4:8.

[xix] Cf. 1 Kings 4:20.

[xx] Cf. Luke 23:38.

[xxi] Cf. Revelation 20:12.

[xxii] Cf. Revelation 19:20.

[xxiii] Cf. Luke 2:13.