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HSC Christianity Significant People Hildegard of Bingen Teacher Notes

HSC Christianity Significant People Hildegard of Bingen Teacher Notes. German visionary, theologian & polymath (1098 – 1179) A Power Point in Celtic green. Opening prayer chant – ‘O ignis spiritus paracliti’ (Handout).

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HSC Christianity Significant People Hildegard of Bingen Teacher Notes

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  1. HSC ChristianitySignificant PeopleHildegard of BingenTeacher Notes German visionary, theologian & polymath (1098 – 1179) A Power Point in Celtic green

  2. Opening prayer chant – ‘O ignis spiritus paracliti’ (Handout) • Flame of the paraclete spirit, life of the life of every creature, you are holy for giving life to all forms…Breath of holiness, fire of love, sweet taste in the breast and infusion of hearts in the good odour of virtues • (Heavenly Revelations, 2001, Track 7) Michael Galovic, Jutta & Hildegard (RHS)

  3. Big picture – how much time do we have? • 22 indicative hrs for ALL HSC Christianity!! • Roughly 7 hrs (c. 8 x 50 min periods) for Hildegard of B • 7 hrs for 1 ethics topic • 7 hrs for 1 significant practice topic • NB check VERBs carefully for each topic

  4. Suggested 8 Lesson Sequence • Lesson 1 – background and life story • Lessons 2-4 – contribution (immediate) • Lessons 5-7 – impact (long term) • Lesson 8 – spirituality of connected knowing and DYK boxes • Extension (out of class) – Hildegard’s music, medicine, art, insights from more academic studies

  5. Hildegard in a nutshell • Hildegard von Bingen (1098-1179) was called the ‘Sibyl of the Rhine’. She was a 12th century abbess who won a remarkable reputation as a visionary, writer and diplomat. • In a time when women were rarely consulted about anything, she advised bishops, kings and the Pope himself. She wrote major treatises on theology, natural history and the healing power of plants and animals, and was revered as a natural healer and for her many visions. • Her musical legacy, consisting of original monophonic settings of her religious poetry, usually in honour of saints and the Virgin Mary, still has the power to move those who hear it.(‘Heavenly Revelations’, Naxos, back cover)

  6. Hildegard in her historical context – her near contemporaries • 1066 – Norman Conquest • 1085 – Domesday Book • 1090 – birth, Bernard of Clairvaux • 1095 – Council of Clermont, First Crusade • 1098 – birth of Hildegard of Bingen • 1121 – condemnation of Peter Abelard • 1134 – writings of Hugh of St Victor which influence Hildegard • 1142 – death of Peter Abelard • 1170 – murder of Thomas Beckett • 1181 – birth, Francis of Assisi • 1200 – birth, Beatrice of Nazareth • 1207 – birth, Mechthild of Magdeburg (cf. ‘Chronology’ in Fiona Maddocks, Hildegard of Bingen, The Woman of Her Age, pp.xvii-xviii)

  7. Dominant symbol of ‘Light’God is referred to as ‘the Living Light’ • Light has always been a symbol for God and enlightenment: ‘God is Light’ (Jn) • God reveals God’s self through history as light; Hildegard absorbed God’s light to illuminate darkness • God’s light is reflected in everything Hildegard thought and did (art, music, etc)

  8. Hildegard – a world of connections • Need to get all Hildegard’s contributions in context • Everything she did connects with the rest of her life (see diagram Slide 9) • A true ‘Renaissance women’ living before the Renaissance in 11th Century • Refer to a timeline for Hildegard at: www.abtei-st-hildegard.de/english/hildegard/chronology.htm • See latter as Handout

  9. Hildegard – an abridged timeline • 1098 – born Bokelheim (in present West Germany); 10th child (promised to the Church) • 1106ff – raised by the anchoress Jutta in a hermitage that later became a Benedictine monastery • 1113 – takes vows as a nun • 1136 – elected head of Disibodenberg convent • 1130 – begins to receive visions • 1138ff – writes down visions in Scivias etc • 1150 – moves to new monastery at Bingen, on banks of the Rhine River • 1171 – last of 4 preaching tours ends • 1179 – dies aged 81 • 1300s – her name begins to appear in martyrologies • 1324 – John XXII allows her cult • Today – title ‘Blessed’; efforts still ongoing to achieve her canonisation • Each year on 17 September – Hildegard’s feast day; she is celebrated as a saint in the Rhineland Remains of Disibodenberg convent – see 1136 C.E.

  10. Hildegard’s writings – a key contribution to Christianity • Scivias (1151) • Symphonia, collection of religious songs (1158) • The Book of Life’s Merits (c.1163) • The Book of Divine Works (c.1173); also lives of local saints, various musical, scientific & medical works • The Unknown Language, & The Unknown Alphabet (both by 1158) written in a private language she had invented • By c.1158 became known as the ‘Sibyl of the Rhine’; and undertook preaching tours; her sermons had great impact but are unrecorded

  11. Hildegard – life of ‘connected knowing’Hildegard’s contributions in a Venn diagram

  12. Hildegard in her own land – the places where she lived Check the website www.staff.uni-mainz/de/horst/hildegard/wirk/ewirk.html and match up the pictures to – Bermersheim, The Disibodenberg, The Rupertsberg, the old convent at Eibingen, the new Abbey of St. Hildegard, the Abbey church of St. Hildegard

  13. Hildegard’s contribution to Christianity? (1) • explain the contribution to the development and expression of Christianity of Hildegard of Bingen • Explain = relates cause and effect, the relationship between aspects of something, the why and how behind it

  14. HILDEGARD’S CONTRIBUTION The visions and revelations she began to receive at the age of 32 (Morrissey, 307) Visionary writings, prophecy, leadership roles (Hickam, back cover) Expanded role of some women in medieval society (Ibid) Writings and practice on medicine, plays, poetry, music and founding of two nunneries; plus themes of humility, obedience, & discretion (Ibid) Before Hildegard, women’s visionary experiences were dismissed as linked to neurosis or disease (e.g. migraine, hysteria, anorexia nervosa, and so on) (Bynum, in Hart & Bishop, 1) HER EFFECT ON D’MENT & EXPRESSION OF CHRISTIANITY Women as mystics and interpreters of Christianity Spawned imitators such as Brigitte of Sweden, Mechtild of Magdeburg Some trace roots of modern feminism back to Hildegard & her life Her involvement and talents, plus these writing themes challenge and inspire those today seeking deeper spirituality Female mystical writings taken seriously and not dismissed as ‘experiential’ or ‘hysterical’ or probably written by a man? Hildegard’s contribution – development and expression (2)

  15. HILDEGARD’S CONTRIBUTION Hildegard’s life and contributions come to light in 1950s; some accessible treatments in 1980s, and are studied closely (Bynum, in Hart & Bishop, p.1) Hildegard’s poetry, chants and dramas(Ibid, pp.1-2) H. concerned about order, the abuse of authority; she did not call for radical change (Newman, in Hart & Bishop, p.20) H. zealous for orthodoxy and deeply troubled about hierarchy’s failure to act against Cathars (Ibid, pp.20-21) HER EFFECT ON D’MENT & EXPRESSION OF CHR’TY Renewed academic interest & credibility for women’s history & for women’s piety & theological writings These works by H. now performed in colleges & churches worldwide Many of her observations still relevant despite different time As above, many observations still relevant re. when hierarchy acts and does not act; learning the lessons of history Hildegard’s contribution – development and expression (3)

  16. HILDEGARD’S CONTRIBUTION H. treatment of apocalyptic; she did not envisage a near Second Coming; she was deeply concerned with the whole of salvation history(Newman, in Hart & Bishop, p.21) He main work Scivias [vias Domini] (Know the ways of the Lord) is divided into three sections – creation, redemption, santification(Ibid, pp.20-21) HER EFFECT ON D’MENT & EXPRESSION OF CHR’TY Her interpretations still relevant; looking at all the biblical evidence These cycles and her reflections still influential today Hildegard’s contribution – development and expression (4)

  17. MATCHING THE CLAIMS TO HILDEGARD’S LIFE Despite fact that H. was a ‘talented polymath’, recent claims raise disturbing interpretative questions. It is important to realise that: H. is in no way typical as a nun, visionary or female writer, compared to later figures such as Catherine of Siena, Teresa of Avila H. cannot be isolated from her 12th C. German, monastic context and relocated uncritically along with Perpetua (d.203), Therese of Lisieux (d.1897), in addition to modern feminist writers Hildegard’s contribution – some notes of caution (1)(Bynum in Hart & Bishop, pp.2ff)

  18. H. dominated her confessors, scribes and illustrators in a way different from Elizabeth of Hungary or Angela of Foligno H. wrote differently from the male & female writers of her day. She was a prophetic seer whose visions had political content; they were based on physical experiences of light and pain. Instead of tender, domestic and sentimental images, H. used Old Testament images of stones, buildings, agriculture, organic growth, & beautiful garments. H. was not, technically speaking, a mystic, but wrote about doctrine rather than union (see next Slide of ‘Great iron mountain’) Hildegard’s contribution – some notes of caution (2)(Bynum in Hart & Bishop, pp.2ff)

  19. ‘I saw a great mountain the colour of iron, and enthroned on it One of such great glory that it blinded my sight…[the mountain] symbolises the strength and stability of the eternal Kingdom of God, which no fluctuation of mutability can destroy, and the One enthroned upon it of such great glory that it blinds your sight is the One in the Kingdom of Beatitude who rules the world with celestial divinity in the brilliance of unfading serenity, but it is incomprehensible to human minds’ (Hickam, Griffin et al, p.8ff; Fox, p.79ff) Vision One – God enthroned: the great mountain of iron

  20. WE FIND THE SAINT THAT SUITS OUR ERA …our own era has distorted the image of Hildegard the feminist, the liberationist, the ‘creation-centred mystic’, the holistic health practitioner, the prophet of ecological justice (see especially the Bear & Co. translations by Uhlein, Fox, Hozeski and Cunningham, criticised in Newman, cited in Hart & Bishop, fn.89, p.53) This model has proven useful and inspiring to many, but it contains a grain (but only a grain) of historical truth. The image of a saint is a work in progress and one of synergy. “A saintly life is the joint creation of the era that produces the saint and the era that venerates him or her’ (Ibid, p.48) Hildegard’s contribution – some notes of caution (3)

  21. Dreyer article - ‘Whose Story is it? – The Appropriation of Medieval Mysticism’ (handout)Spiritus, 2004 Projection of our own agendas – we do not enter their world but project our own concerns on to them e.g. they weren’t radical enough, feminist enough Concerning Hildegard, it is important to realise that her aim was not to eliminate the church or its authorities but to challenge sin and vice Reductionism – not recognising the complexities of the world in which, e.g. Hildegard lived (not monochrome) Missing the point – e.g. Hildegard refers to herself as ‘filth and ashes’; is her medieval viewpoint, not low self esteem or reflection of misogyny Over-Psychologising – applying Freud in a pre-Freudian, medieval era; their focus on sin and damnation cannot be dismissed as a psychological hang-up, but an essential part of their medieval worldview (refer to Venn chart, slide 11) . Hildegard’s contribution – some notes of caution (4)

  22. The impact of Hildegard on Christianity? (1) • analyse the impact of Hildegard on Christianity • Analyse = identify components and the relationship between components; draw out and relate implications • Looks at the relationship between Hildegard and Christianity, including her impact on Christianity

  23. Hildegard’s (long term) impact on Christianity? Paradox & ambivalence (2) • Sense of inferiority as a female, yet fierce castigation of clergy • Women prohibited from holding priestly office, & usually forbidden to preach or act as a spiritual counsellor. Also cut off from new scholastic education of the time; yet H. preached on long tours (begun when she was 60) and advised Popes • H very free in her artistic expression yet limited in her acceptance of wealthy women into her convent (class restrictions)PM • H’s writings are not devotional; in reading them we do not feel but ‘see’; she uses her visions as exegetical or teaching tools (Bynum, in Hart & Bishop, p.5)

  24. Hildegard’s (long term) impact on Christianity? Paradox & ambivalence (3) • Although often classified as a mystic, she is better classified as a visionary and prophet(Newman in Hart & Bishop, p.17) • She changed imagery from ‘bride of God’ to classic prophet’s response of ‘ashes of ashes, and filth of filth’ in tradition of Ezekiel (cf. also Moses, Isaiah, in Ibid, p.17) • She not only spoke about God but for God(Ibid, p.19) • H. combined classical Benedictine theology, exegetics & spirituality with her unique poetry, ethics, drama (Newman in Hart & Bishop, p.45) • H’s systematic review of Christian doctrine, her scientific and cosmological, her deep learning and brilliantly rendered symbols issuing from her artistic gifts (Newman in Hart & Bishop, p.46)

  25. Hildegard’s (long term) impact on Christianity? Paradox & ambivalence (4) • Occupies a central place at the crossroads of twelfth century religious & secular culture (Newman, in Hart & Bishop, p.44) • Rich heritage reflected in her writings still continues to inspire – Bible, liturgy, Benedictine Rule, Church Fathers, plus rich oral tradition (Newman, in Hart & Bishop, p.44) • Influence of classical Benedictine theology and her ‘unique voice’ – prophetic mission, original poetic gifts, and her feminine self-awareness (Newman, in Hart & Bishop, p.45)

  26. Hildegard’s (long term) impact on Christianity? Paradox & ambivalence (5) • Finally, Hildegard was the classical ‘twelfth-century Renaissance woman before the Renaissance’(Newman, in Hart & Bishop, p.46) • Her greatest impact was her systematic review of Christian doctrine, scientific & cosmological interests, her deep learning, her unique still, her brilliant use of symbols, her artistic gifts in poetry, music and drama(Newman, in Hart & Bishop, p.46) • In short, it is the complexity, variety and sheer intellectual difficulty of H’s opus that marks her uniqueness(Newman, in Hart & Bishop, p.46)

  27. Hildegard’s (long term) impact on Christianity? Paradox & ambivalence (6) • THEOLOGY OF HOLY SPIRIT • Holy Spirit, giving life to all life, moving all creatures, root of all things, washing them clean, wiping out their mistakes, healing their wounds, you are our true life, luminous, wonderful, awakening the heart from its ancient sleep (www.the-temple.net website) • Wrote Physica (Natural Sciences), the first book by a women which discusses plants, trees and herbs in relation to their medicinal properties (www.dermato.med website)

  28. Hildegard’s (long term) impact on Christianity? Paradox & ambivalence (7) • DERMATOLOGY • Probably the first woman to write about skin diseases and their therapies. Her book Causae et curae (Holistic healing) covers forms of leprosy, scabies, lice, insect bites, burns, etc • Healing through the skin also plays an important role – e.g. remedies for diseases; uses rubbings, baths, warming, sauna, cupping, etc (both from: www.dermato.med website) Vineyards on the hillside of Bingen

  29. One key artwork or illumination from Hildegard (1) Book Two, Vision Two Trinity (Man in Sapphire Blue) • ‘Then I saw a bright light, and in this light the figure of a man the colour of a sapphire, which was all blazing with a gentle glowing fire. And that bright light bathed the whole of the glowing fire, and the glowing fire bathed the bright light; and the bright light and glowing fire poured over the whole human figure, so that the three were one light in one power of potential’(Hickam & Griffin, p.64ff; Hart & Bishop, p.161ff) • What do you notice about the illumination – features, etc??

  30. One key artwork or illumination from Hildegard (2) Book Two, Vision Two Trinity (Man in Sapphire Blue) • Blue = compassion, colour of water flowing through a compassionate cosmos • ‘Blue Christ’ = entrance of Compassion into our world, revelation of ‘maternal love of the embracing God’ • Hands = extended in compassion, healing, assisting • Body within circles of energy • Opening at top of man’s head and the flow of energy • Pulsating energy = rope, waves, energy/fire of Holy Spirit binding all creation (Marie Farrell, CIS notes; Hickam & Griffin, p.64ff; Hart & Bishop, p.161ff)

  31. One key artwork or illumination from Hildegard (3) Book Two, Vision Two Trinity (Man in Sapphire Blue) • Mandala = Holy Trinity: ‘Just as a circle embraces all within it, so does the Godhead embrace all’; Bright light = Father; Blue figure = Son; glowing fire = Holy Spirit • ‘God hugs you. You are encircled by the arms of the mystery of God’ • Blue trinitarian figure symbolises both Wisdom and Compassion • Challenges us to be transformed to become other Christs, to personify compassion (Marie Farrell, CIS notes; Hickam & Griffin, p.64ff; Hart & Bishop, p.161ff)

  32. One key artwork or illumination from Hildegard (4) Trinitarian Formulae (3 x 3) • Three qualities of a stone (sapphire): Father, Son & Spirit = cool dampness, solidity of touch, sparkling fire • Three qualities of a flame: Father, Son & Spirit = brilliant light, red power, fiery heat ‘who burns ardently in the minds of the faithful’ • Three causes of human words: Father, Son & Spirit = sound, force, and breath; these 3 must come together otherwise the Word of God will not be heard; persons of Trinity are not divided from each other (Marie Farrell, CIS notes; Hickam & Griffin, p.64ff; Hart & Bishop, p.161ff)

  33. Key musical compositions from Hildegard (1) • O viridissima virga (Hail, greenest stem) • Hail, greenest stem, which in the windy breeze of the prayers of the saints was brought forth. Since the time has come when you flourished amongst your fronds, hail, hail to you(SEE HANDOUT) • (CD Heavenly Revelations, 2001)

  34. Key musical compositions from Hildegard (2) • Laus Trinitati • Praise to the Trinitywhich is the character, life, and creator of all living things.And which is the praise of the crowd of angelsand the wondrous splendour of secretsunknown to humanity,and which is life to all • (Revelations, 2001, Track 4)

  35. Key musical compositions from Hildegard (3) • Spiritus Sanctus vivificans vita • Holy Spirit, bestowing life unto life, moving in All.You are the root of all creatures, washing away all impurity, scouring guilt, and anointing wounds. Thus you are luminous and praiseworthy, Life, awakening, and re-awakening all that is. For All and forever. Amen. • (Norma Gentile, Meditation Chants, track 8)

  36. Some key passages from the writings of Hildegard (1) HER FIRST VISION / ILLUMINATION • ‘And it came to pass…when I was 42 years and 7 months old, that the heavens were opened and a blinding light of exceptional brilliance flowed through my entire brain. And so it kindled my whole heart and breast like a flame. Not burning but warming…and suddenly I understood the meaning and expression of the books [religious texts that she had been reading] (Scivias – ‘the one who knows the ways of the Lord’)

  37. Hildegard – key passages (2) VIRIDITY* (GREENESS) • O, most noble viridity,You who have root in the sun,You shine in the limpid brightness,In the movement of a wheelWhich escapes human intelligence.You, viridity, are envelopedIn the force of the heavenly mysteries.You redden like the dawn,You blaze in the ardor of the sun,O, most noble viridity.(SciviasIII,vis.13, c,7,CM43; cited in Brunn & Epiney-Burgard, p.36) • * Viriditas = a germinative, creative force, found at all levels of divine and earthly life; the radiant splendour of God sustaining all things in being.

  38. Hildegard – key passages (3) LETTER TO BERNARD OF CLAIRVAUX • She entreats Bernard ‘by the brightness of the Father, by his wonderful Word, by the sacred sound through which all creation resounds..’. • ‘… by the Word from which all the world was created, by the height of the Father who through the sweet power of green vigour sent the Word to the Virgin’s womb where it took on flesh like the honey in the honeycomb’ (cited in Atherton, p.ix)

  39. Hildegard – key passages (4) DIVINE PROVIDENCE & PROPHECY • ‘I am but a feather upon the breath of God’ • Hildegard called her voice ‘a small sound of the trumpet from the living Light’ • ‘The living light says: the paths of the scriptures lead directly to the high mountain…’ • (Atherton, pp.67 & passim; on the feather see also Slide 46)

  40. Hildegard – key passages (5) ODO VIRTUTUM – PLAY OF THE VIRTUES (1158) • ‘Knowledge of God speaks to the SoulLook to the garment you wear,daughter of salvation!Be strong, and you will never fallThe SoulI do not know what I will do or where I will flee!This is hard for me: I cannot bring to perfectionthe garment in which I am clothed.I would rather cast it from me!’(Atherton, p.56)

  41. Hildegard – key passages (6) SONGS FROM ‘SYMPHONIA’ (1151-1158) • ‘O clarissima mater, ResponsoryO bright Mother of holy medicine,You have poured out the ointment, through your holy Son,on the grieving wounds of deathwhich Eve originated to the torment of souls.You have destroyed death,and built up life.Pray for us to your Son,O Mary, Star of the Sea’(Atherton, p.117)

  42. Hildegard – key passages (7) MUSIC • ‘The body is the garment of the soul and it is the soul which gives life to the voice,That’s why the body must raise its voice in harmony with the soul for the praise of God…The word stands for the body, but the symphony stands for the Spirit…All of creation is a song of praise to God…All of creation is a symphony…which is joy and jubilation.’

  43. Hildegard setback - ‘Did you know?’ (1) ‘When the University of Paris (the first university in the world) opened its doors in 1150, Hildegard travelled there in order to bequeath her books and manuscripts to the university. They were rejected because she was a woman’

  44. Hildegard setback - ‘Did you know?’ (2) ‘For the first 42 years of her life (1098-1140), Hildegard led a sheltered existence, much of it within the walls of a monastery.’ In 1148 (aged 50) after the Synod of Trier, her visions were encouraged and she began more actively to write, preach, counsel, and record her visions. She completed her final preaching tour in 1171 (aged 73) (Atherton, xiii-xv)

  45. Hildegard setback - ‘Did you know?’ (3) In Hildegard’s time most women were considered illiterate (couldn’t write or read Latin). Hildegard broke the stereotype of women not writing and merely adopting a prophetic role. She expanded in all [new] areas of endeavour (cf. Atherton, p.xxii)

  46. Hildegard setback - ‘Did you know?’ (4) Hildegard the writer of parables ‘Listen now, a king sat on his throne, high pillars before him…[the pillars] showed the king’s vestments in great honour everywhere. Then the king chose to lift a small feather from the ground, and he commanded it to fly just as the king himself wishes. But a feather does not fly of its own accord; it is borne up by the air. So too I am not imbued with human doctrine or strong powers. Nor do I desire good bodily health. Rather, I depend entirely on God’s help’(Atherton, p.xxvi; re. ‘feather’ see also Slide 39)

  47. Goodbye Hildegard

  48. Additional Hildegard images

  49. Bibliography & References (1)NB All websites retrieved Nov 2006 • Abtei St. Hildegard (the present Benedictine site of Hildegard’s original monastery): www.Abtei-st-hildegard.de/english/hildegard/index.htm • Atherton, Mark. (transl., intro., notes). (2001). Hildegard of Bingen, Selected Writings. London: Penguin. • Bowie, Fiona. & Davies, Oliver.(ed. & intro.). Carver, Robert. (new translations). (1996). Hildegard of Bingen, An Anthology. London: SPCK. • Brunn, E.Z. & Epiney-Burgard, G. (1989). Women Mystics in Medieval Europe. (transl. S. Hughes). New York: Paragon House. ‘Hildegard’, pp.1-38. • Coakley, John. (2006). Women, Men, and Spiritual Power, Female Saints and their Male Collaborators. Columbia Univ Press. More academic treatment. • Flanagan, Sabina.(date). Hildegard of Bingen, 1098-1179: A Visionary Life. London: Routledge. • Fox, Matthew (commentary). (1985). Illuminations of Hildegard of Bingen, Text by Hildegard of Bingen. Santa Fe, NM: Bear & Company.

  50. Bibliography & References (2)NB All websites retrieved Nov 2006 • Hart, Mother Columba & Jane Bishop (transl) with Barbara J. Newman (intro) & Caroline Walker Bynum (preface). (1990). Hildegard of Bingen ‘Scivias’ (‘Classics of Western Spirituality’ series). Mahwah, NJ: Paulist Press. • Hickam, Homer (ed. E. Griffin; transl. Mother C. Hart & J. Bishop). (2005). Hildegard of Bingen, Selections from Her Writings. New York: HarperSanFrancisco. • Hildegard of Bingen, citations from B. Newman’s book: www.thoughtsandplaces.org/WIZZD.HTML • Hildegard of Bingen: Cosmic Christ, Religion of Experience, God the Mother, Parts 1 & 2: www.sol.com.au/kor/5_02.htm • Hildegard of Bingen Encyclopedia: www.absoluteastronomy.com/enc2/hildegard_of_bingen Very brief details. • Hildegard site with text and images, her medicine and other contributions: www.dermato.med.br/hds/bibliography/1999saint-hildegard-von-bingen.htm • Hildegard’s Music and Discography: www.medieval.org/emfaq/composers/hildegard.html • Maddocks, Fiona. (2002). Hildegard of Bingen, The Woman of Her Age. London: Review. Novel-style treatment of H of B.

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