The Ordo virtutum (the Order of the Virtues) is a sung Latin drama that Hildegard of Bingen completed c. 1152 for her newly founded community at Rupertsberg. The drama has invited a multitude of modern responses due to the originality of its language and imagery and the many possible comparisons to her own visionary and theological writing. Yet this work is firmly grounded in the theology and liturgy of the twelfth-century Benedictine convent. This chapter examines how Hildegard draws on the Benedictine rule, the rite of the Consecration of Virgins from twelfth-century Mainz, and the processional and dramatic rituals of the medieval convent to create an embodied drama of the soul’s salvation that is specific to the female monastic experience. Hildegard further emplots the struggle for the soul’s salvation in a narrative which borrows elements from the Descensus Christi ad Infernos, a fourth-century addition to the apocryphal Gospel of Nicodemus and the liturgical commemorations of its central event: Christ’s descent into, or harrowing, of hell. These texts and liturgies provide important context for understanding the dramatic situation and poetic language of the Ordo virtutum.

This chapter argues that composing and singing plainchant for the medieval liturgy was enhanced by the creative practice of intertextuality, the citation and referencing of other textual and musical sources. For Hildegard of Bingen, one of the few medieval composers whose plainchants are firmly attributable, this was no exception. This chapter contextualizes the use of her musical compositions in medieval liturgical practice and establishes their interconnectedness with her own works and those of others. The author compares manuscript layout, presentation, and ordering of her plainchants with standard presentations of music in medieval liturgical manuscripts and discusses their liturgical function. Hildegard’s writings about music are considered, in terms of crossover of musical texts and themes within her output as well as her intertextual use of other sources, including biblical passages and Boethius’ De Institutione Musica. Finally, this chapter examines Hildegard’s practice of musical intertextuality through quotation and referencing in her compositions of her own plainchants as well as melodic material from chants commonly used in Office feasts.

This introduction provides an overview of the collection of thirteen chapters on the life and works of Hildegard of Bingen (1098–1179). The editor compares the content and style of this volume with two earlier multiauthored collections of essays on Hildegard of Bingen (Voice of the Living Light and Brill’s A Companion to Hildegard of Bingen) and enumerates the range of publications, both in print and online, which necessitates an updated study. The volume is organized into three main sections: Hildegard’s life and monastic context, considering the education of women religious in medieval Germany; her writings and reputation, focusing on her visionary and theological output (Scivias, Liber vitae meritorum, and Liber divinorum operum), her extensive correspondence, her sermonizing, her scientific and medical texts, and the reception of her works in subsequent centuries; and finally her music, manuscripts, illuminations and scribes, engaging with the materiality of the transmission of Hildegard’s output. The author closes by discussing potential new areas of Hildegard research, brought to light in various chapters throughout the volume.