A Companion to Hildegard of Bingen

280 michael embach
the successful endorsement by Pope Eugene III at the Synod of Trier in
1147–1148. In addition, the “Illuminated Scivias” serves as the only example
of a work produced during Hildegard’s lifetime that included illustrations
(Wiesbaden, Hessische Landesbibliothek, Ms. 1, currently lost).
The Epistolarium serves as an important supplement to the “visionary
trilogy.” Hildegard’s correspondence was transmitted both in the form of
a complete epistolary volume and also as individual texts, which assumed
the character of “epistolary tracts.” The latter include Hildegard’s letter
to the clergy of Cologne (see below). The image of Hildegard that arises from
the corpus of the visionary texts and the Epistolarium is that of a prophet
whose authority was accepted by all, and who called upon the faithful to
repent, as well as to return to and respect ecclesiastical teachings.
This orthodox, ecclesiastically accentuated image found additional
support in texts like the Vita Hildegardis, the Octo lectiones, and the Acta
canonisationis.16 These works functioned to lay the foundation for the
planned canonization of Hildegard and as a basis for a liturgical memoria.
In fact, the designation “Saint Hildegard” quickly entered vernacular
usage, and there arose regionally limited forms of veneration. Regardless
of this literary output and the repeatedly expressed desires of medieval
popes, Hildegard’s canonization was not successful until 2012.
Prophetic and Spiritual Works
Among the numerous copies of the visionary works that were created during
Hildegard’s lifetime, one missing codex should be highlighted, as it was
supposedly sent to John of Salisbury (c.1115–1180). A student of Abelard, he
was considered the most learned man of his time, serving as bishop of
Chartres from 1176 until his death. During the conflict between Henry II
of England and Thomas Becket, John stood fijirmly on the side of the latter
and was an eyewitness to his murder. In a letter to Gerard la Pucelle, composed
around 1166 and included in the epistolary collection of Thomas
Becket, John of Salisbury requests a consignment of the visiones et oracula
by the most famous Hildegard.17 At the same time, he expressed interest
in knowing whether Hildegard had stated anything about the end of the
16 Vita Hildegardis and Octo Lectiones in festo sanctae Hildegardis legendae, in V. Hild.,
pp. 73–80; Hildegard of Bingen, Vita Sanctae Hildegardis: Leben der heiligen Hildegard.
17 John of Salisbury, The Letters. Eds. William J. Millor and Christopher N. L. Brooke, vol.
2 (Oxford, 1979), Nr. 185, p. 224.