Chapter IV: The Spurious Scientific Works of Hildegard

The scientific views of Hildegard are embedded in a theological setting, and are mainly encountered in the _Scivias_ and the _Liber divinorum operum simplicis hominis_. To a less extent they appear occasionally in her _Epistolae_ and in the _Liber vitae meritorum_.

Plate IV. THE UNIVERSE]

Two works of non-theological tone and definitely scientific character have been printed in her name. One of these was recently edited under the title _Beatae Hildegardis causae et curae_.[20] A single MS. only of this work is known to exist, and is now deposited in the Royal Library of Copenhagen.[21] It is an ill-written document of the thirteenth century, and the original work probably dates from this period. It has none of the characteristics of the acknowledged work of Hildegard, and indeed the only link with her name is the title, which is written in a hand different from that of the text (Plate V _a_). Nothing could be more unlike the ecstatic but well-ordered and systematic work of the prophetess of Bingen than the prosy disorder of the _Causae et curae_. Linguistically, also, it differs entirely from the typical writings of Hildegard, for it is full of Germanisms, which never interrupt the eloquence of her authentic works. Again, Hildegard’s tendency to theoretical speculation, as for instance on the nature of the elements or on the form of the Universe, finds no place in the scrappy paragraphs of this apocryphal compilation.

A second work, of somewhat similar character, is entitled _Subtilitatum diversarumque creaturarum libri novem_. This is clearly a compilation, and numerous passages in it can be traced to such sources as Pliny, Walafrid Strabus, Marbod, Macer, the Physiologus, Isidore Hispalensis, Constantine the African, and the _Regimen Sanitatis Salerni_, only the last three of which exerted a traceable influence on the genuine works of our authoress. Nevertheless this _Liber subtilitatum_ was early printed as Hildegard’s work, along with a treatise attributed with as little justification to another woman writer, Trotula, one of the ladies of Salerno, whose name was also a household word in the Middle Ages, and was freely attached to medical writings with which she had little or nothing to do.[22] It is true that Hildegard’s contemporary biographer, the monk Theodoric, assures us that she had written _De natura hominis et elementorum, diversarumque creaturarum_,[23] but there is nothing to suggest that the _Liber subtilitatum_ is intended thereby.

The modern scholars Daremberg and Reuss have edited the _Liber subtilitatum_ as Hildegard’s composition,[24] and the work attracted the attention of Virchow,[25] but notwithstanding the authority of these names, the objections which apply to the genuineness of the _Causae et curae_ are also valid here:

(_a_) The _Liber subtilitatum_ is not included in the Wiesbaden Codex A.

(_b_) The phrase _De natura hominis et elementorum diversarumque creaturarum_, used by Theodoric as a description and by Reuss as a title,[26] would lead one to expect great emphasis on the nature of the elements and their entry into the human frame. Such emphasis is not, in fact, discoverable in the _Liber subtilitatum_, which, moreover, does not treat of human anatomy or physiology.

(_c_) On the other hand, the genuine _Liber divinorum operum simplicis hominis_ does lay stress on these points. This is possibly therefore the work to which Theodoric refers, and to it his description certainly applies well.

(_d_) As in the _Causae et curae_, there are linguistic difficulties that prevent us attributing the _Liber subtilitatum_ to Hildegard. Such, for instance, is the number of Germanisms as well as the marked difference from the style and method of her acknowledged work.

(_e_) There are statements in the _Liber subtilitatum_ that can scarcely be attributed to our authoress. Having largely explored the Rhine basin, and corresponding constantly with writers beyond the Alps, how could she possibly derive all rivers, Rhine and Danube, Meuse and Moselle, Nahe and Glan, from the same lake (of Constance) as does the author of the _Liber subtilitatum_?[27]

(_f_) Furthermore, although that spurious work has a chapter _De elementis_, it reveals none of Hildegard’s most peculiar and definite views as to their nature, origin, and fate,[28] nor does it refer to the sphericity of the earth, to the vascular system of man, to the humours and their relation to the winds and the elements, or to a dozen other points on which, as we shall see, Hildegard had views of her own.

Before leaving the subject of Hildegard’s apocryphal works, brief reference may be made to the _Speculum futurorum temporum,_ a spurious production to which her name is often attached. It exists in innumerable MSS., and has been frequently edited and translated. It is the work of Gebeno, prior of Eberbach, who wrote it in 1220, claiming that he extracted it from Hildegard’s writings. Another work erroneously attributed to Hildegard is entitled _Revelatio de fratribus quatuor mendicantium ordinum_, and is directed against the four mendicant orders--Franciscans, Dominicans, Carmelites, and Augustinians. It also has been printed, but is wholly spurious, and was probably composed towards the latter part of the thirteenth century.