A Living Light
E. L. Risden
A Living light
Copyright © 2009 E. L. Risden. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401.
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ISBN 13: 978-160608-091-7
EISBN 13: 978-1-4982-7425-8
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Acknowledgments
Thanks to Professor Kelly Collum and all the students, staff, and community members who debuted this work in dramatic form in November of 1992. Thanks also to Professor Bruce Hozeski of Ball State University, who made space for a fiction reading in the joint conference of the Committee for the Advancement of Early Studies and the Hildegard Society at Muncie, Indiana, in October 2002. Thanks finally to all the excellent scholars whose work informed this project and to Wipf and Stock for bringing it at last to print.
Introduction
Hildegard of Bingen
Looking back at the Middle Ages with the scholarly perspective of several hundred years, we may reasonably call Hildegard of Bingen—abbess, mystic, physician, poet, musician, exorcist, political activist, and devoted servant of God and humanity–one of the foremost intellectuals of her time. Her abilities and influence touched popes and kings, and the work that she left us shows heart and soul mingled with vision, keen observation, knowledge of theology and natural history, and simple hard work.
Hildegard was born in 1098 in Bermersheim, not far from Mainz, in western Germany, the tenth child of a noble family. At eight years of age she was “tithed” to God by her parents, that is, given as the tenth of their possessions owed the Church. She entered a cloister that was attached to a monastery at nearby Disibodenberg, where she trained under an accomplished anchoress named Jutta. When Jutta died, Hildegard became abbess of the growing community of nuns. She eventually moved her charges to a new convent at nearby Rupertsberg, on a hill above the Rhine (ca. 1150). Later, she founded a second convent at Eibingen. Though she had visions even as a child, not until her forty-third year, during an illness, when she received a vision commanding her to write what she had been seeing and hearing, did she begin to record her mystical experiences. Her first book, Scivias (“Know the Ways [of the Lord])” details those visions, and its approval by Pope Eugenius (ca. 1148) assured Hildegard the opportunity to continue and expand her efforts in preaching and healing as well as her right to preserve her visions with impunity. Her later writings include the Ordo Virtutum, a kind of medieval opera in praise of the cardinal virtues, books on medicine and natural philosophy, two other visionary works, plus some poetry, biography, commentary, and a substantial correspondence.
Accompanying her mystical works are marvelous illuminations, probably not made by Hildegard herself, but certainly done according to her direction. The originality and power of these textual illustrations represent a contribution to the history of art as well as to mysticism and theology. In addition to several preaching tours, Hildegard undertook regularly to meet with and treat a great number of pilgrims who came to her for advice, medicine, or simply to share prayer. Legend has it that “two streams of light crossed over the room” (Fox, Introduction to Scivias, 11) in which she died in 1179; she had lived quite a long and influential life for someone of that time. Although the Church has never officially canonized her, she was beatified, and so she is known to most readers and scholars as St. Hildegard. Within the past twenty years Hildegard scholarship has become a small but productive industry, and books and web pages have sprung up providing access particularly to her illuminated writings and music. Scholarly organizations, such as the International Society of Hildegard von Bingen Studies, meet regularly to discuss her accomplishments and advance understanding of her spiritual, artistic, and intellectual contributions. Her gifts to our age increase as our appreciation and familiarity grow.
The Novella
A Living Light compacts several major events in Hildegard’s life during the twelfth century into a brief span of time appropriate to dramatic presentation. Those events include the approval of her work by the Trier Synod, her forming a new convent at Rupertsberg, the death of her secretary and friend Volmar, the departure and subsequent death of her friend and colleague Richardis, and the disputed burial of an accused criminal on convent grounds, followed by the subsequent interdiction (denial of the sacraments) imposed briefly on her convent. Despite a long and what must have been for a medieval nun eventful life, Hildegard’s story requires some editing and some enhancing for fictionalization. I have allowed myself freedom to choose and telescope events and condense time so as to show the essential character of the protagonist and give readers a sense of her personality and struggles, rather than sticking exactly to the time line of her life. I have varied events where I thought dramatically necessary: for instance, I have no reason to believe that Abbot Kuno was the choleric antagonist that I portray, and scholars suggest that Richardis, one of Hildegard’s nuns, left by her choice to found her own convent, rather than compelled by her family as I have depicted. What you are about to read is thoroughly fiction, not a scholarly disquisition, though I owe considerable debt to the work of several excellent scholars, particularly Profs. Bruce Hozeski and Sabina Flanagan. Their books I have noted in a brief bibliography, along with others that have especially helped me, following the text of the novel: without the work of those and many other scholars, I could not have written this book.
The purpose of the story is to show Hildegard’s (and her world’s) struggle with her visions and their power and to get a sense of what they may mean to us in our own lives. It focuses on the doubt and the religious, social, and physical difficulties a medieval visionary would have suffered. I aimed foremost to consider her personality and how she may have dealt with the doubts that any of us in her position might face. She represents, allegorically, a point I find important to any age, the individual’s engagement with personal spirituality. Other characters, while most represent actual historical persons, dramatically represent aspects of Hildegard’s personality or some resistance she would have met to following her calling in an age in which some men weren’t willing to admit even that women have souls. Some characters I have simplified, some amplified, and some created. Sister Keunegard, for instance, is not an actual person: she crept into the story as I wrote it, and she illustrates how many men may have seen Hildegard or what Hildegard might have done had she been mentally ill rather than a true mystic. The rustics should look familiar to all readers of Greek or Elizabethan drama as enactors of or commentators on the situations of the story and the time in which the story occurs. As for Hildegard’s visions, some scholars have suggested that they may have come more from migraine headaches rather than from actual mystical experience; I have based my novel on the premise that, whatever the cause, Hildegard’s visions display a mystical truth valid for us as it was for her believing contemporaries. I have structured chapters and scenes also so that they reflect and balance one another, so that one may comment on another, much after the fashion of a Shakespeare play. The progress of the story shows the mystic’s difficulties in balancing heavenly vision with the hard work of daily, earthly duties. The visions related in the story come, with slight variations, from the texts that record Hildegard’s
