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Herrad of Hohenbourg
Abstract
In mid-twelfth century, moved by military and political considerations, Frederick Barbarossa restored the ruined eighth century abbey at Mt. Ste. Odile, later known as the Hohenbourg. At his request, Rilinda, the abbess of Bergen, established eight nuns there sometime between 1147–1162, placing the women under the rule of St. Augustine.2 She was succeeded c. 1176 by the abbess Herrad. Details of Herrad’s early life are unknown, although it seems safe to assume an aristocratic family, since a woman without noble birth is unlikely to have ruled such an important abbey. The name under which she was formerly known — Herrad of Landsberg — contributed to the presumption of nobility, but any connection to that particular family is now discredited.3 Although Herrad acknowledges that she was instructed by Rilinda’s “admonitions and examples”, it is not certain that Herrad was in fact a pupil of Rilinda, nor even necessarily educated at the abbey of Hohenbourg.4
... Vir 'n struktuuranalitiese verantwoording twee jaar na publikasie, sien Curschmann (1981:379-418). Sedertdien dien beide volumes van die rekonstruksie van die Hortus as die gestandaardiseerde bronteks in die spesialisnavorsing, soos gehandhaaf deur Gibson (1989), Griffiths (2006), Joyner (Herrada 1979:4). Kinderlik soos wat dit miskien op die oog af kan aandoen, sluit die beeld van die by en heuningkoek aan by 'n diep gevestigde byekorfmotief in die vroeë Middeleeuse kloosterwese om die filosofiese arbeid van monnike te simboliseer (Gibson 1989:90). ...
... Tog is dit moontlik om Herrada se filosofiese oriëntasie, voorkeurbronne en teoretiese posisie rondom kosmologie, etiek, epistemologie en psigologie tussen die reëls in die teks uit te lig. Die enigste poging waarvan ek bewus is wat hierdie filosofiese elemente in Herrada se werk oopdek, is JoanGibson (1989) se kursoriese bespreking van die Hortus in die gevierde redaksiewerk van Mary Ellen Waithe([ed.] 1989). In verruimende aansluiting by Gibson se reeds gedateerde lesing, word filosofiese selfbesinning en twee ander filosofiese aspekte in die Hortus vervolgens weer aangeroer.Gegewe die enorme uitsette van haar skolastieke medegangers in die 12de eeu volumegewys, moet Herrada se bydrae tot die filosofiese diskoers van die sentrale Middeleeue as beskeie getipeer word. ...
Reflection on philosophy in the mystical cloistral text Hortus deliciarum (ca. 1185) by Herrada Landsbergensis (ca. 1130–1191). The aim of this article is to reappraise the understated philosophical aspects in the mystical cloistral text Hortus deliciarum, finalised around 1185 by Herrada Landsbergensis (ca. 1130–1191; also Herrad of Hohenburg), the abbess at Mont Saint-Odile, with specific reference to reflection on the nature and the limits of philosophy. Drawing on the most recent specialist research regarding its historical artistic and theological contributions (per Fiona Griffiths, Danielle Joyner and Nathaniel Campbell), and situating Herrada within a clear Platonic Augustinian framework, her life and the unique aesthetic appeal of the Hortus deliciarum are explored in this article. The reconstructed manuscript (under guidance of Rosalie Green in 1979) is henceforth engaged with, regarding its philosophical selfreflection (on the ‘nine Muses’ and ‘Lady Philosophy and the seven allegorical figures of the liberal arts’, as its entrance points), as well as Herrada’s modest participation in the intellectual discourse of the twelfth century, regarding cosmology (‘the human being as microcosm’) and ethics (‘both a contemplative and speculative distinction of the good’). Herrada’s self-reflective and aesthetic presentation of philosophy and her deeply conservative reflections and emphasis on the didactic nature of philosophy are described as a unique offering from philosophy in the central Middle Ages to the broader landscape of the Western history of ideas.
Intra/interdisciplinary implications: As a millennium-long discourse, Medieval philosophy functions in a Venn diagrammatic relationship with Medieval history, Church history, patristics and the philosophy of religion. Whenever ‘mainstream’ or ‘canonised’ Medieval philosophy is impacted by niche research, it may well have implications of which these closely related disciplines could take note. Such is the case in this reappraisal of the philosophical aspects in the Hortus deliciarum by the abbess of Hohenburg, Herrada Landsbergensis.
Reclamation work denotes the process of uncovering the lost contributions of women to the philosophy of education, analyzing their works, making them accessible to a larger audience, and (re)introducing them to the historical record and canon. Since the 1970s, scholars have been engaged in the reclamation work, thus making available to students, professors, and researchers a rich and varied perspective for tracing the evolution of educational thought. This article shares the responses of undergraduate and graduate students to discussing the reclamation work and canonical formation in their Philosophy of Education course. Two of the benefits most commonly cited by students involve learning a fuller, more accurate picture of history and ameliorating contemporary gender inequity. We assert that the traditional canon and syllabi for Philosophy of Education and Social Foundation courses could be enriched through the inclusion of works that trace the tradition of women's intellectual thought.
College professors seek to create intellectual experiences that free students from false perceptions and incomplete truths. This article explores one curricular decision and an accompanying pedagogical approach which, the authors argue, facilitates such a liberating experience. In the online environment of WebCT, students post their reactions to course readings, including a null curriculum consisting of a few examples of a complex body of literature by and about heretofore lost women writers. What we believe emerges from the students’ words is, first, that they feel awakened to their own unconscious complicity in perpetuating and normalising a male-dominated body of literature; second, the female students report experiencing an increased sense of empowerment because they believe that contemporary woman’s self-identity is intimately joined to the experiences and accomplishments of their scholarly female predecessors. The authors argue that the curricular choice to expose students to the women’s works, aided by the pedagogical decision to require online responses to these works, offers benefits for students and professors alike.
Women have played an undeniable part in shaping the history of philosophy and philosophy of education for at least 1,000 years. Yet, current anthologies, encyclopedias, and textbooks in the field rarely recognize large numbers of women's works as consequential to our understanding of the development of educational topics and debates. This article, using the work of Herrad of Hohenbourg (1100s), Julian of Norwich (1342-c.1429), Christine de Pisan (c.1364-c.1430), and Mary Astell (1666-1731) traces women's early philosophical arguments concerning their own nature and the purposes of education. The author argue that having access to this tradition will help to remediate false perceptions of women's thought and serve as an empowering legacy for all teachers and students.
widow of King Tancred of Sicily, had been exiled by Henry VI
- Sibylle
Katzenellenbogen claims that in both types of representation, Herrad “extends and clarifies” the imagery
- Vii
Concept, has drawn attention to Herrad’s treatment of the sexes, pp. 317–19, and her use of women as soldiers, p. 328. A significant proportion of Herrad’s unique or unusual pictures represent women
- Allen
Image de Dieu et nature au Xlle siècle”, gives a good brief summary of twelfth century approaches to this theme
- Robert Javelet
Hortus, p. 56. Similar thoughts are expressed in selections from the Itinerario dementis
- Green
Three Treatises on the Soul, gives other examples of monastic literature on the soul prior to the Aristotelian revival. See esp
- Bernard Mcginn
indicates other uses of the garden motif readily available to the medieval mind
- Bischoff
The Concept of Woman
- R S M Allen
See also Adolf Katzenellebogen, Allegories of the Virtues and Vices in Mediaeval Art Herrad is insistent on the integration of all humanity among the elect, Hortus
- Caroline Bynum
shows her use of balance and opposition in arrangement
- Allégories Cames
54-73; note Green’s caution
- Allégories Cames