1 00:00:00,920 --> 00:00:04,480 Speaker 1: Welcome to Stuff you missed in History Class from works 2 00:00:04,519 --> 00:00:14,120 Speaker 1: dot Com. Hello, and welcome to the podcast. I'm Crazy 3 00:00:14,240 --> 00:00:17,000 Speaker 1: Vie Wilson and I'm Holly Frying. We are headed to 4 00:00:17,079 --> 00:00:21,079 Speaker 1: medieval Germany today to talk about a woman who was way, way, 5 00:00:21,120 --> 00:00:24,840 Speaker 1: way ahead of her time. She was Hildegard of Bingen, 6 00:00:25,000 --> 00:00:29,120 Speaker 1: also known as Hildegard vomb Bingen and as symbol of 7 00:00:29,160 --> 00:00:32,360 Speaker 1: the rhyme so long time listeners. As we tell the story, 8 00:00:32,440 --> 00:00:36,680 Speaker 1: we'll probably notice some similarities between her and past podcast 9 00:00:36,680 --> 00:00:40,480 Speaker 1: subject Marjorie Kemp, who was another Christian mystic who lived 10 00:00:40,479 --> 00:00:44,080 Speaker 1: in medieval Europe. Back when we recorded that episode about 11 00:00:44,120 --> 00:00:46,640 Speaker 1: Marjorie Kemp, which was actually I think the first episode 12 00:00:46,680 --> 00:00:49,080 Speaker 1: that I researched for the show when Holly and I 13 00:00:49,120 --> 00:00:51,680 Speaker 1: came on, I really intended to do kind of a 14 00:00:51,720 --> 00:00:56,720 Speaker 1: mini mini series on women mystics in the medieval world 15 00:00:56,760 --> 00:00:59,920 Speaker 1: because a lot of their lives are really super interesting 16 00:01:00,440 --> 00:01:03,960 Speaker 1: and listening to or learning about them can really dispel 17 00:01:04,080 --> 00:01:06,120 Speaker 1: some of the misconceptions that a lot of folks have 18 00:01:06,200 --> 00:01:10,360 Speaker 1: about the medieval world and about women's place specifically in 19 00:01:10,400 --> 00:01:18,360 Speaker 1: the medieval world. Right that was three years ago. Um 20 00:01:18,360 --> 00:01:20,720 Speaker 1: our recent episode on the history of the English language 21 00:01:20,720 --> 00:01:23,080 Speaker 1: got me thinking about the medieval world again, though, so 22 00:01:23,160 --> 00:01:25,959 Speaker 1: it seemed like a good time to come back and 23 00:01:26,040 --> 00:01:30,240 Speaker 1: revisit this, uh, this world of women in the church 24 00:01:30,480 --> 00:01:35,520 Speaker 1: in medieval Europe. Hildegarde was born in ten ninety eight 25 00:01:35,600 --> 00:01:38,520 Speaker 1: in Franconia, which is now a region in Germany. Her 26 00:01:38,560 --> 00:01:42,720 Speaker 1: parents for Hildebert and Mctilde. Hildebert was a lesser noble 27 00:01:42,840 --> 00:01:46,600 Speaker 1: and Hildegard was their tenth count them ten tenth child. 28 00:01:47,040 --> 00:01:49,480 Speaker 1: Her health was fragile, and as early as age three, 29 00:01:49,600 --> 00:01:55,400 Speaker 1: Hildegard was experiencing religious visions. While Hildegarde was still very young, 30 00:01:55,480 --> 00:01:59,200 Speaker 1: her parents gave her to the church. According to some sources, 31 00:01:59,280 --> 00:02:02,680 Speaker 1: including medieval literature professor, this was meant to be part 32 00:02:02,720 --> 00:02:05,800 Speaker 1: of her parents tithe. Now, if you're not familiar with 33 00:02:05,840 --> 00:02:08,760 Speaker 1: that term, tithing is the practice of giving ten percent 34 00:02:08,880 --> 00:02:11,640 Speaker 1: of everything that you earn or produced to the church. 35 00:02:12,360 --> 00:02:15,680 Speaker 1: It's not totally clear whether Hildegarde, who by her own 36 00:02:15,680 --> 00:02:18,280 Speaker 1: account was only about eight years old when this when 37 00:02:18,320 --> 00:02:21,800 Speaker 1: she entered religious instruction, had to say in the matter, 38 00:02:23,160 --> 00:02:27,920 Speaker 1: she is technically one tenth of their produced children. I guess, yeah, well, 39 00:02:27,960 --> 00:02:30,079 Speaker 1: and it's one of those things where I don't think 40 00:02:30,120 --> 00:02:33,200 Speaker 1: there is a record of her parents saying this is 41 00:02:33,240 --> 00:02:35,800 Speaker 1: part of our tie. But the fact that she's reported 42 00:02:35,840 --> 00:02:39,119 Speaker 1: to be their tenth child, and she then entered religious instruction, 43 00:02:39,240 --> 00:02:41,880 Speaker 1: and apparently tithing children was a thing that people did. 44 00:02:43,000 --> 00:02:46,600 Speaker 1: It all kind of comes together to be Hildegard was 45 00:02:46,639 --> 00:02:48,560 Speaker 1: given to the church as part of her parents tied 46 00:02:49,760 --> 00:02:51,560 Speaker 1: and the next few years of her life are a 47 00:02:51,600 --> 00:02:54,960 Speaker 1: little bit fuzzy as well. At some point she meant 48 00:02:55,000 --> 00:02:59,280 Speaker 1: another religiously inclined young woman, Utah von Sponheim, who was 49 00:02:59,280 --> 00:03:02,440 Speaker 1: about six years her senior, and Utah was also of 50 00:03:02,520 --> 00:03:05,720 Speaker 1: noble birth and of a little higher station than Hildegarde. 51 00:03:06,360 --> 00:03:11,679 Speaker 1: Utah eventually became Hildegard's teacher and mentor. Eventually, Hildegard and 52 00:03:11,760 --> 00:03:15,600 Speaker 1: Utah wound up at the Benedictine monastery at Dissipbodenberg, which 53 00:03:15,639 --> 00:03:18,240 Speaker 1: is near the confluence of the Nea River and one 54 00:03:18,240 --> 00:03:21,840 Speaker 1: of its tributaries, is about sixty miles or a hundred 55 00:03:21,880 --> 00:03:27,040 Speaker 1: kilometers southwest of Frankfurt. Named after the seventh century Irish 56 00:03:27,120 --> 00:03:31,520 Speaker 1: monk Dissabad. Dissid Bodenberg had grown into a really important 57 00:03:31,560 --> 00:03:33,840 Speaker 1: center of religious life in the area, and it had 58 00:03:33,880 --> 00:03:37,080 Speaker 1: become home to a Benedictine monastery in eleven oh eight. 59 00:03:37,600 --> 00:03:41,080 Speaker 1: In eleven twelve, Utah was enclosed as an anchoress at 60 00:03:41,080 --> 00:03:45,880 Speaker 1: the monastery. Anchoresses were women who, for religious reasons, essentially 61 00:03:45,960 --> 00:03:49,320 Speaker 1: sealed themselves up in a very small cell for life. 62 00:03:49,960 --> 00:03:52,880 Speaker 1: Men who did this were called anchorites, although most people 63 00:03:52,880 --> 00:03:56,600 Speaker 1: who did it were women. Often and anchoress was literally 64 00:03:56,600 --> 00:03:59,680 Speaker 1: walled in, with a wall gradually being built around her. 65 00:04:00,040 --> 00:04:02,280 Speaker 1: It can had a small window that let food be 66 00:04:02,360 --> 00:04:04,840 Speaker 1: passed in and out, as well as a chamber pot, 67 00:04:05,360 --> 00:04:07,920 Speaker 1: and depending on the size and configuration of the cell, 68 00:04:08,040 --> 00:04:10,640 Speaker 1: it may have had additional windows as well to see 69 00:04:10,680 --> 00:04:13,200 Speaker 1: directly into the sanctuary if want to join the cell, 70 00:04:13,640 --> 00:04:17,039 Speaker 1: or just to let in light. Being an anchorus was 71 00:04:17,120 --> 00:04:19,560 Speaker 1: a lot like following the life of a religious hermit, 72 00:04:19,720 --> 00:04:22,479 Speaker 1: but instead of retreating to a remote place for a 73 00:04:22,520 --> 00:04:25,640 Speaker 1: life of solitude and prayer, an anchorus would be shut 74 00:04:25,680 --> 00:04:28,799 Speaker 1: into a wall of a comparatively populated place like a church, 75 00:04:28,880 --> 00:04:33,480 Speaker 1: a monastery, or occasionally a town. By the time Hildegard lived, 76 00:04:33,720 --> 00:04:36,520 Speaker 1: anchorus has had to get official permission from the church 77 00:04:36,600 --> 00:04:40,200 Speaker 1: to do this, and the ceremony for enclosing. An anchorus 78 00:04:40,320 --> 00:04:42,919 Speaker 1: had a lot in common with the funeral, including the 79 00:04:42,960 --> 00:04:47,640 Speaker 1: anchors receiving last rites. Basically, the anchoress was leaving her 80 00:04:47,680 --> 00:04:50,800 Speaker 1: worldly life behind for one that was supposed exclusively on 81 00:04:50,880 --> 00:04:55,800 Speaker 1: religious devotion and study. The life of anchorites and anchoresses 82 00:04:56,040 --> 00:04:59,600 Speaker 1: was meant to be one devoted strictly to reflection, penance, 83 00:05:00,080 --> 00:05:02,680 Speaker 1: d in prayer. Most of the time. It was also 84 00:05:02,720 --> 00:05:05,719 Speaker 1: a lifelong commitment, although there were some who eventually left 85 00:05:05,720 --> 00:05:10,320 Speaker 1: their selves and this a Bodenberg. Hildegard and a servant 86 00:05:10,440 --> 00:05:14,280 Speaker 1: lived with Utah in her hermitage. You two taught Hildegard 87 00:05:14,440 --> 00:05:18,080 Speaker 1: Latin along with the recitations and observations that were required 88 00:05:18,120 --> 00:05:22,440 Speaker 1: as part of their order. Hildegard's early musical education probably 89 00:05:22,480 --> 00:05:25,840 Speaker 1: came from Utah as well, and because Utah's hermitage was 90 00:05:25,880 --> 00:05:30,360 Speaker 1: physically connected to the monastery there, Hildegard would have also 91 00:05:30,480 --> 00:05:33,600 Speaker 1: been immersed in all of the spiritual and religious teachings 92 00:05:33,600 --> 00:05:37,840 Speaker 1: and practices that were conducted within it. Utah definitely took 93 00:05:37,880 --> 00:05:41,080 Speaker 1: a more ascetic and strict approach to her own spiritual 94 00:05:41,120 --> 00:05:44,279 Speaker 1: life than Hildegard did. Apart from committing to be an 95 00:05:44,320 --> 00:05:48,680 Speaker 1: anchorous for life. Utah also abstained from meat and periodically 96 00:05:48,760 --> 00:05:53,400 Speaker 1: abstained from all food entirely throughout her life. She continually 97 00:05:53,520 --> 00:05:56,920 Speaker 1: increased the number of hours a day she spent in study, penance, 98 00:05:56,920 --> 00:06:02,600 Speaker 1: in prayer, and she also practiced self flagellation and as penance. Hildegard, 99 00:06:02,640 --> 00:06:05,360 Speaker 1: while not taking quite the same approach in terms of 100 00:06:05,400 --> 00:06:10,440 Speaker 1: deprivation and self flagellation, did interpret illnesses as a punishment 101 00:06:10,520 --> 00:06:13,520 Speaker 1: from God for not following his instructions, and that's actually 102 00:06:13,560 --> 00:06:16,920 Speaker 1: a belief that would continue throughout her life. Gradually, other 103 00:06:17,040 --> 00:06:20,000 Speaker 1: young noble women were sent to Utah to study as well, 104 00:06:20,480 --> 00:06:24,000 Speaker 1: so the Benedictine monastery became home to a community of nuns, 105 00:06:24,080 --> 00:06:26,960 Speaker 1: and from within her cell, you too became its Magistra, 106 00:06:27,240 --> 00:06:30,680 Speaker 1: or its teacher and leader. When Youta died in eleven 107 00:06:30,720 --> 00:06:33,120 Speaker 1: thirty six at the age of forty four, she and 108 00:06:33,200 --> 00:06:36,560 Speaker 1: Hildegard had been at des at Vodinberg for twenty four years. 109 00:06:36,920 --> 00:06:39,480 Speaker 1: At least eight other women had come to the monastery 110 00:06:39,520 --> 00:06:42,240 Speaker 1: to live and study with them, and Hildegarde, who at 111 00:06:42,279 --> 00:06:44,720 Speaker 1: that point was thirty eight, was elected to take you 112 00:06:44,839 --> 00:06:49,200 Speaker 1: to place as the Magistra. About three years after you 113 00:06:49,320 --> 00:06:53,680 Speaker 1: Ta's death, Hildegarde, whose visions had continued since her childhood, 114 00:06:54,040 --> 00:06:57,360 Speaker 1: had a particularly powerful experience in the form of both 115 00:06:57,400 --> 00:07:00,360 Speaker 1: a vision and a voice from the heavens. In her 116 00:07:00,400 --> 00:07:03,320 Speaker 1: record of it, the voice said to her, Oh, fragile 117 00:07:03,400 --> 00:07:07,200 Speaker 1: human ashes of ashes and filth of filth, say and 118 00:07:07,240 --> 00:07:09,680 Speaker 1: write what you see in here. But since you are 119 00:07:09,720 --> 00:07:14,160 Speaker 1: timid in speaking, and simple and expounding, and untaught in writing, 120 00:07:14,600 --> 00:07:17,600 Speaker 1: speak and write these things not by a human mouth, 121 00:07:18,000 --> 00:07:21,280 Speaker 1: and not by the understanding of human invention, and not 122 00:07:21,400 --> 00:07:24,960 Speaker 1: by the requirements of human composition. But as you see 123 00:07:25,040 --> 00:07:28,000 Speaker 1: and hear them on high in the heavenly places, in 124 00:07:28,040 --> 00:07:31,440 Speaker 1: the wonders of God. Explain these things in such a 125 00:07:31,480 --> 00:07:34,800 Speaker 1: way that the hearer, receiving the words of his instructor, 126 00:07:35,040 --> 00:07:38,360 Speaker 1: may expound them in those words according to that will, 127 00:07:38,600 --> 00:07:43,280 Speaker 1: vision and instruction. Thus, therefore, oh humans, speak these things 128 00:07:43,280 --> 00:07:45,800 Speaker 1: that you see in here, and write them, not by 129 00:07:45,800 --> 00:07:48,800 Speaker 1: yourself or any other human being, but by the will 130 00:07:48,840 --> 00:07:52,760 Speaker 1: of Him who knows, sees, and disposes all things in 131 00:07:52,800 --> 00:07:56,680 Speaker 1: the secrets of his mysteries. Sort of, I'm going to 132 00:07:56,720 --> 00:07:59,600 Speaker 1: impart and dictate to you revelations that you're going to 133 00:07:59,640 --> 00:08:03,560 Speaker 1: write now on exactly as you experienced them, and in 134 00:08:03,600 --> 00:08:07,760 Speaker 1: the same experience, she also had a more revelatory experience, 135 00:08:08,360 --> 00:08:11,400 Speaker 1: and she wrote of that saying quote, immediately I knew 136 00:08:11,440 --> 00:08:14,400 Speaker 1: the meaning of the exposition of the scriptures, namely the Palter, 137 00:08:14,560 --> 00:08:17,800 Speaker 1: the Gospel, and other Catholic volumes of both the Old 138 00:08:17,840 --> 00:08:21,440 Speaker 1: and New Testaments, though I did not have the interpretation 139 00:08:21,520 --> 00:08:24,080 Speaker 1: of the words of their texts, or the division of 140 00:08:24,120 --> 00:08:28,560 Speaker 1: the syllables, or the knowledge of cases or tenses. At first, 141 00:08:28,920 --> 00:08:32,360 Speaker 1: Hildegard resisted this call. She didn't think she was up 142 00:08:32,360 --> 00:08:35,320 Speaker 1: to the task. She wasn't confident in her ability to 143 00:08:35,360 --> 00:08:39,600 Speaker 1: write or to speak. Soon, she became ill, something she 144 00:08:39,720 --> 00:08:42,880 Speaker 1: thought she brought on herself by not following God's command. 145 00:08:43,440 --> 00:08:46,160 Speaker 1: So eventually she embarked on just what the vision had 146 00:08:46,200 --> 00:08:49,199 Speaker 1: instructed her to do, and this would eventually turn her 147 00:08:49,200 --> 00:08:51,920 Speaker 1: into someone with a much broader influence than just the 148 00:08:52,000 --> 00:08:56,120 Speaker 1: religious community at Disabodinburg, which we'll talk about after a 149 00:08:56,160 --> 00:08:59,880 Speaker 1: sponsor break. For most of Hildegard's adult life, until she 150 00:09:00,040 --> 00:09:03,199 Speaker 1: reached her early forties, she had confided her visions and 151 00:09:03,320 --> 00:09:07,040 Speaker 1: only one person, which was Utah. Eventually, Uta had told 152 00:09:07,080 --> 00:09:10,040 Speaker 1: a monk named Balmar about the visions, and after a time, 153 00:09:10,160 --> 00:09:14,720 Speaker 1: Valmar basically became Hildegard's secretary and editor. She would write 154 00:09:14,720 --> 00:09:17,000 Speaker 1: her visions down on a wax tablet and hand them 155 00:09:17,000 --> 00:09:20,360 Speaker 1: off to Volmar, who would refine their spelling and their grammar. 156 00:09:21,040 --> 00:09:24,520 Speaker 1: Even though Hildegard was never confident in her writing skills, 157 00:09:24,520 --> 00:09:27,880 Speaker 1: her written works are actually full of really complex ideas 158 00:09:28,000 --> 00:09:32,080 Speaker 1: and thoughts. After the vision commanding her to write down 159 00:09:32,120 --> 00:09:35,880 Speaker 1: her visions, the Archbishop of Minds learned about Hildegard's visions 160 00:09:35,880 --> 00:09:39,200 Speaker 1: and prophecies and he convened a group of theologians to 161 00:09:39,320 --> 00:09:43,319 Speaker 1: determine whether they were legitimate or heretical, and ultimately they 162 00:09:43,360 --> 00:09:46,520 Speaker 1: decided that her visions were authentic and they allowed Volmar 163 00:09:46,679 --> 00:09:51,120 Speaker 1: to officially help her with her work. Hildegard really wanted 164 00:09:51,160 --> 00:09:53,560 Speaker 1: this work to be taken seriously. This is at a 165 00:09:53,600 --> 00:09:56,480 Speaker 1: time when various friends groups were kind of splintering off 166 00:09:56,480 --> 00:09:59,080 Speaker 1: from the Catholic Church, and all kinds of people with 167 00:09:59,120 --> 00:10:02,800 Speaker 1: all kinds of teaching as were attracting large followings. Hildegard 168 00:10:02,880 --> 00:10:05,840 Speaker 1: really didn't like this. She thought all of these schisms 169 00:10:05,840 --> 00:10:08,880 Speaker 1: and splinter groups were going to harm the church. So 170 00:10:09,040 --> 00:10:11,679 Speaker 1: she wrote to Saint Bernard of Clairvaux in the hope 171 00:10:11,679 --> 00:10:14,920 Speaker 1: of getting her team teachings officially sanctioned by the church. 172 00:10:15,559 --> 00:10:18,760 Speaker 1: He eventually brought her to the attention of Pope Eugenius 173 00:10:18,840 --> 00:10:21,760 Speaker 1: also known as Pope Eugene the Third, who encouraged her 174 00:10:22,080 --> 00:10:24,640 Speaker 1: to continue on with what she was doing, and in 175 00:10:24,720 --> 00:10:27,640 Speaker 1: eleven forty seven he gave her the authority to speak 176 00:10:27,640 --> 00:10:30,480 Speaker 1: in public and to write on theological matters, which was 177 00:10:30,640 --> 00:10:36,439 Speaker 1: extremely rare for a woman. Hildegard's first book, finished following 178 00:10:36,440 --> 00:10:40,839 Speaker 1: this endorsement by the Pope, was called Skivius, taken from 179 00:10:40,840 --> 00:10:44,480 Speaker 1: the Latin phrase squito vias domini or no the ways 180 00:10:44,480 --> 00:10:48,040 Speaker 1: of the Lord. It was completed around eleven fifty one 181 00:10:48,640 --> 00:10:51,319 Speaker 1: and it describes many of her visions and also offers 182 00:10:51,600 --> 00:10:56,320 Speaker 1: apocalyptic prophecies, and perhaps in reference to her own young life, 183 00:10:56,640 --> 00:10:59,280 Speaker 1: it records one vision that makes it quite clear that 184 00:10:59,360 --> 00:11:01,920 Speaker 1: parents may only give their child up for a holy 185 00:11:01,960 --> 00:11:07,200 Speaker 1: life with that child's informed consent and some translations, that's 186 00:11:07,280 --> 00:11:12,000 Speaker 1: literally the title of that passage, like, you may only 187 00:11:12,040 --> 00:11:14,280 Speaker 1: give up your child to the Lord with the child's 188 00:11:14,320 --> 00:11:19,119 Speaker 1: informed consent. At about the same time as she finished Skivvyous, 189 00:11:19,360 --> 00:11:22,520 Speaker 1: Hildegard also moved her community. She and the nun left 190 00:11:22,559 --> 00:11:25,280 Speaker 1: des Bodenberg. They settled in a cloister that had been 191 00:11:25,280 --> 00:11:27,800 Speaker 1: built for them near Bingen, which is where her name 192 00:11:27,880 --> 00:11:32,239 Speaker 1: Hildegard of Bingen eventually came from. This wasn't a particularly 193 00:11:32,360 --> 00:11:36,800 Speaker 1: popular decision at the monastery at dessip Bodenberg. There are 194 00:11:36,840 --> 00:11:39,400 Speaker 1: a lot of likely reasons for why Hildegard decided to 195 00:11:39,440 --> 00:11:42,400 Speaker 1: do it. One was that she was really dissatisfied with 196 00:11:42,440 --> 00:11:45,600 Speaker 1: how the Benedicting community at and at De si Bonenberg 197 00:11:45,640 --> 00:11:48,600 Speaker 1: had been living. She thought their lifestyle was excessive, and 198 00:11:48,679 --> 00:11:52,360 Speaker 1: she was really concerned that schisms within and outside the community, 199 00:11:52,360 --> 00:11:56,080 Speaker 1: we're going to tear it apart. Another was that word 200 00:11:56,120 --> 00:11:59,480 Speaker 1: of Hildegard's visions and works had been spreading for a decade. 201 00:11:59,480 --> 00:12:02,440 Speaker 1: At this point, more and more noble women had come 202 00:12:02,480 --> 00:12:05,600 Speaker 1: to Disobodinburg to take holy orders and study with her. 203 00:12:06,240 --> 00:12:09,079 Speaker 1: The monks were not too happy about giving up progressively 204 00:12:09,200 --> 00:12:13,320 Speaker 1: more space and influence in favor of this influx of women. 205 00:12:14,679 --> 00:12:16,920 Speaker 1: And the third reason was that she had been directed 206 00:12:16,920 --> 00:12:19,760 Speaker 1: by God to move them, and when she didn't immediately 207 00:12:19,800 --> 00:12:23,760 Speaker 1: do it, she had fallen ill. She continued writing and 208 00:12:23,800 --> 00:12:28,280 Speaker 1: teaching extensively. Her other two major revelatory works are Liber 209 00:12:28,400 --> 00:12:33,040 Speaker 1: Vite Meritorum and libert Divinorum Operum or Book of Life's 210 00:12:33,000 --> 00:12:36,880 Speaker 1: s Merits and Book of Divine Works. She also wrote 211 00:12:36,920 --> 00:12:40,920 Speaker 1: extensively about medicine and nature, although unlike her other works, 212 00:12:40,920 --> 00:12:44,240 Speaker 1: these weren't based on religious revelations or visions. They were 213 00:12:44,240 --> 00:12:46,679 Speaker 1: based on her own study and reflection and on her 214 00:12:46,720 --> 00:12:51,480 Speaker 1: practice as a healer. These works include Physica cause at 215 00:12:51,559 --> 00:12:55,960 Speaker 1: Cure and Libre Subtillatum. That last one is the Book 216 00:12:55,960 --> 00:12:59,960 Speaker 1: of Subtleties of the diverse nature of Things. These medical 217 00:13:00,120 --> 00:13:03,720 Speaker 1: writings draw from the Greek ideas of elements and humors, 218 00:13:03,760 --> 00:13:07,120 Speaker 1: as well as the idea of innate healing powers found 219 00:13:07,120 --> 00:13:11,160 Speaker 1: within inanimate objects. Her medical writings, like her spiritual ones, 220 00:13:11,240 --> 00:13:14,000 Speaker 1: really stressed the need for humans to approach life through 221 00:13:14,040 --> 00:13:17,560 Speaker 1: a balance of science, religion, and art, with science and 222 00:13:17,800 --> 00:13:21,920 Speaker 1: art both like religion, coming from God. Hildegarde was no 223 00:13:22,000 --> 00:13:26,120 Speaker 1: stranger to writing history either. She actually wrote a biography 224 00:13:26,200 --> 00:13:30,720 Speaker 1: of Saint Dizabad that was the one that the religious 225 00:13:30,720 --> 00:13:33,199 Speaker 1: community had been named for that she had left previously. 226 00:13:34,080 --> 00:13:37,400 Speaker 1: Seventies seven lyric poems are attributed to her along with 227 00:13:37,440 --> 00:13:40,680 Speaker 1: their music, so essentially hymns that she wrote and composed. 228 00:13:41,040 --> 00:13:44,080 Speaker 1: There are definitely composers in the West who lived before 229 00:13:44,160 --> 00:13:46,160 Speaker 1: she did, but she's really the first one that we 230 00:13:46,240 --> 00:13:50,640 Speaker 1: also have biographical details on. Although she never seems to 231 00:13:50,720 --> 00:13:53,720 Speaker 1: have created artwork on her own, there are pieces of 232 00:13:53,800 --> 00:13:57,280 Speaker 1: visual art that exists today that are based on her descriptions. 233 00:13:58,040 --> 00:14:01,920 Speaker 1: And she wrote extensive lets. About a hundred and forty 234 00:14:01,920 --> 00:14:04,679 Speaker 1: five of them still exist today, and some of them 235 00:14:04,679 --> 00:14:08,199 Speaker 1: are to the most powerful religious and secular leaders who 236 00:14:08,200 --> 00:14:11,520 Speaker 1: were alive at the time. Many of them reveal themselves 237 00:14:11,559 --> 00:14:14,640 Speaker 1: to be part of an ongoing correspondence. This is not 238 00:14:14,720 --> 00:14:17,840 Speaker 1: like there were a hundred and forty five unanswered letters 239 00:14:17,880 --> 00:14:20,720 Speaker 1: of some kind of coop like. They were letters that 240 00:14:20,840 --> 00:14:23,800 Speaker 1: she wrote as part of guidance that she was giving 241 00:14:23,840 --> 00:14:27,800 Speaker 1: to people that the people were receiving. Uh. The recipients 242 00:14:27,800 --> 00:14:32,080 Speaker 1: of her letters include popes, kings, abbots, friars, and whole 243 00:14:32,120 --> 00:14:35,600 Speaker 1: communities of monks and nuns. There are also more than 244 00:14:35,720 --> 00:14:38,640 Speaker 1: fifty sermons that survive, and a lot of them follow 245 00:14:38,720 --> 00:14:41,520 Speaker 1: the same themes as the letters she was writing. It's 246 00:14:41,520 --> 00:14:44,160 Speaker 1: really clear from reading her letters and her sermons that 247 00:14:44,200 --> 00:14:46,600 Speaker 1: as she got older, a lot of the timidity and 248 00:14:46,760 --> 00:14:49,240 Speaker 1: uncertainty that she had carried about her abilities and her 249 00:14:49,360 --> 00:14:52,360 Speaker 1: use of language were replaced by a more calm, a 250 00:14:52,400 --> 00:14:56,480 Speaker 1: more confident, and assertive way of approaching things. She also 251 00:14:56,520 --> 00:15:00,480 Speaker 1: wrote repeated warnings to the monks of Disobodinburg, warning them 252 00:15:00,520 --> 00:15:03,680 Speaker 1: that their excesses and the schisms within the religious community 253 00:15:04,120 --> 00:15:06,920 Speaker 1: we're going to bring about their ruin. This turned out 254 00:15:06,960 --> 00:15:10,400 Speaker 1: to be quite prescient. Uh. Fractures in the religious community 255 00:15:10,440 --> 00:15:14,400 Speaker 1: actually led to armed struggles. In the thirteenth century, the 256 00:15:14,400 --> 00:15:17,480 Speaker 1: monastery was converted into a fortress, and by the end 257 00:15:17,480 --> 00:15:19,960 Speaker 1: of that century it lay in ruins, some of which 258 00:15:20,000 --> 00:15:23,840 Speaker 1: still exists today. Although many of Hildegarde's writings take a 259 00:15:24,000 --> 00:15:28,120 Speaker 1: distinctly innately feminine approach to their descriptions of her visions 260 00:15:28,160 --> 00:15:30,920 Speaker 1: and her relationship with God, some of these are actually 261 00:15:31,120 --> 00:15:35,440 Speaker 1: descriptions that border on coming off as sexual. Nothing was 262 00:15:35,480 --> 00:15:39,520 Speaker 1: ever considered to be heretical. Her descriptions are very rich 263 00:15:39,560 --> 00:15:42,720 Speaker 1: and vivid and very poetic, and Uh, as we talked 264 00:15:42,720 --> 00:15:44,400 Speaker 1: about it's been a while now, but as we talked 265 00:15:44,440 --> 00:15:46,520 Speaker 1: about in our episode of Marjorie Camp, a lot of 266 00:15:46,520 --> 00:15:49,840 Speaker 1: times writings of this sort were viewed as being heresy, 267 00:15:49,880 --> 00:15:53,840 Speaker 1: but hers are actually really well accepted. She was in 268 00:15:53,920 --> 00:15:57,360 Speaker 1: fact admired and respected all over Germany during her life. 269 00:15:57,880 --> 00:16:00,440 Speaker 1: The very first biography written of her were her tour 270 00:16:00,480 --> 00:16:03,160 Speaker 1: as a saint, and she was considered a local saint 271 00:16:03,200 --> 00:16:06,320 Speaker 1: in parts of Germany for centuries before being recognized as 272 00:16:06,320 --> 00:16:09,600 Speaker 1: a saint by the Catholic Church. In addition to all 273 00:16:09,640 --> 00:16:13,160 Speaker 1: her writings and teaching her community of nuns, Hildeguard also 274 00:16:13,200 --> 00:16:18,040 Speaker 1: traveled extensively around Germany preaching about the revelations from Provisions. 275 00:16:18,440 --> 00:16:21,840 Speaker 1: In eleven sixty three she founded a second convent and 276 00:16:21,920 --> 00:16:25,160 Speaker 1: all of this, the extensive writing and teaching, having her 277 00:16:25,200 --> 00:16:27,960 Speaker 1: teachings accepted by the church as a whole, her leaders, 278 00:16:28,080 --> 00:16:31,000 Speaker 1: her leadership, the medical writing, being allowed to go out 279 00:16:31,040 --> 00:16:34,680 Speaker 1: and speak in public about theology were extremely rare for 280 00:16:34,720 --> 00:16:38,560 Speaker 1: a woman living in the twelfth century in Europe. Basically, 281 00:16:38,560 --> 00:16:40,680 Speaker 1: if she had lived a few hundred years later and 282 00:16:40,760 --> 00:16:44,600 Speaker 1: been mail, people probably would have called her a renaissance man. 283 00:16:45,240 --> 00:16:48,080 Speaker 1: We will talk about more about her legacy after a 284 00:16:48,120 --> 00:16:51,080 Speaker 1: quick break from a sponsor. So we've been talking about 285 00:16:51,120 --> 00:16:53,400 Speaker 1: how I used square space dot com to make my 286 00:16:53,440 --> 00:16:56,320 Speaker 1: wedding website and it's been an awesome experience. And now 287 00:16:56,360 --> 00:16:59,560 Speaker 1: they are thorough instructions for all the people coming from 288 00:16:59,600 --> 00:17:01,920 Speaker 1: all the potential places they can be coming from to 289 00:17:02,000 --> 00:17:04,439 Speaker 1: get to the wedding. I'll be putting up stuff for 290 00:17:04,480 --> 00:17:07,159 Speaker 1: the schedule and things that are for the for the 291 00:17:07,200 --> 00:17:09,719 Speaker 1: like the wedding party, to know what what's up on 292 00:17:09,760 --> 00:17:12,080 Speaker 1: the day, like all kinds of stuff like that. All 293 00:17:12,119 --> 00:17:15,879 Speaker 1: of it is extremely easy. It's all extremely intuitive. Tools 294 00:17:15,880 --> 00:17:17,800 Speaker 1: are easy to use. And if you sign up for 295 00:17:17,800 --> 00:17:20,800 Speaker 1: a year, which I did, you get a free domain name. 296 00:17:21,080 --> 00:17:24,479 Speaker 1: So to start your free trial today, go to square 297 00:17:24,520 --> 00:17:27,520 Speaker 1: space dot com. And then when you decide to sign 298 00:17:27,560 --> 00:17:30,119 Speaker 1: up for squarespace, make sure to use the offer code 299 00:17:30,240 --> 00:17:33,320 Speaker 1: history to get ten percent off your first purchase. That 300 00:17:33,480 --> 00:17:36,000 Speaker 1: squarespace dot com for a free trial, and then the 301 00:17:36,040 --> 00:17:40,280 Speaker 1: offer code history for ten percent off your first purchase. 302 00:17:40,600 --> 00:17:43,760 Speaker 1: And now we'll get back to our story. Hill, the 303 00:17:43,800 --> 00:17:46,400 Speaker 1: Guard of Being In died following an illness at her 304 00:17:46,400 --> 00:17:51,280 Speaker 1: monastery on September eleven, seventy nine. While she was extremely 305 00:17:51,400 --> 00:17:54,440 Speaker 1: prominent in her in her time, especially considering her gender, 306 00:17:54,880 --> 00:17:58,560 Speaker 1: and she was immediately revered as a local saint, academic 307 00:17:58,640 --> 00:18:01,439 Speaker 1: and greater public interest in her life have waxed and 308 00:18:01,480 --> 00:18:06,760 Speaker 1: waned over the centuries since then. Most recently, academic interest 309 00:18:06,840 --> 00:18:10,159 Speaker 1: in Hildegard started to revive in the nineteen sixties with 310 00:18:10,200 --> 00:18:14,119 Speaker 1: the publication of German language editions of her letters and songs. 311 00:18:14,800 --> 00:18:17,080 Speaker 1: This also ran parallel to the second wave of the 312 00:18:17,119 --> 00:18:21,399 Speaker 1: feminist movement in the United States. Hildegard's writings about women 313 00:18:21,520 --> 00:18:24,159 Speaker 1: and her being able to accomplish such a high degree 314 00:18:24,160 --> 00:18:28,119 Speaker 1: of renown and authority, especially in comparison to most women 315 00:18:28,119 --> 00:18:30,600 Speaker 1: of her time, made her a popular figure in the 316 00:18:30,640 --> 00:18:33,760 Speaker 1: feminist movement. A lot of the things she actually wrote 317 00:18:33,760 --> 00:18:37,200 Speaker 1: that wouldn't be considered particularly feminist today as we understand 318 00:18:37,240 --> 00:18:40,080 Speaker 1: the term. She definitely wrote about women as being the 319 00:18:40,119 --> 00:18:43,040 Speaker 1: weaker sex and about herself as being unqualified to do 320 00:18:43,080 --> 00:18:44,720 Speaker 1: a lot of what she was doing because she was 321 00:18:44,760 --> 00:18:48,200 Speaker 1: a woman. She also recorded visions that detailed why women, 322 00:18:48,320 --> 00:18:51,080 Speaker 1: for example, should be able to talk about God and 323 00:18:51,119 --> 00:18:53,680 Speaker 1: God's work, but should not be able to be priests. 324 00:18:53,760 --> 00:18:56,560 Speaker 1: So a lot of people sort of position her as 325 00:18:56,560 --> 00:19:01,760 Speaker 1: being a feminist for her time. Translations of large bodies 326 00:19:01,800 --> 00:19:05,840 Speaker 1: of her work into English didn't actually happen until nineteen two, 327 00:19:06,080 --> 00:19:08,760 Speaker 1: and her popularity really started to spike in the United 328 00:19:08,800 --> 00:19:12,359 Speaker 1: States in the nineteen nineties because her mysticism and the 329 00:19:12,400 --> 00:19:14,640 Speaker 1: elements of her life and work that could be considered 330 00:19:14,680 --> 00:19:17,560 Speaker 1: feminist fit in well with the New Age movement, which 331 00:19:17,600 --> 00:19:20,320 Speaker 1: was popular at the time. A big part of this 332 00:19:20,400 --> 00:19:22,679 Speaker 1: was her running theme that creation was the work of 333 00:19:22,720 --> 00:19:24,879 Speaker 1: God and so it is the work of humanity to 334 00:19:25,000 --> 00:19:27,760 Speaker 1: care for it. She also wrote a lot about things 335 00:19:27,800 --> 00:19:32,040 Speaker 1: being connected to God. From Stivious, she wrote, quote, all 336 00:19:32,080 --> 00:19:35,639 Speaker 1: living creatures are sparks from the radiation of God's brilliance. 337 00:19:36,000 --> 00:19:38,439 Speaker 1: And these sparks emerge from God like the rays of 338 00:19:38,480 --> 00:19:41,640 Speaker 1: the sun. If God did not give off these sparks, 339 00:19:41,680 --> 00:19:46,040 Speaker 1: how would the divine flame become fully visible? It sounds 340 00:19:46,080 --> 00:19:48,840 Speaker 1: like something that would be on like a poster with 341 00:19:48,920 --> 00:19:54,960 Speaker 1: a beautiful sunset on it, in watercolors and watercolors in 342 00:19:55,000 --> 00:19:58,280 Speaker 1: a in a store that sells like New Age books 343 00:19:58,280 --> 00:20:01,240 Speaker 1: and supplies, and that my actually, there might actually be 344 00:20:01,320 --> 00:20:04,040 Speaker 1: such a poster like a lot of the things that 345 00:20:04,080 --> 00:20:08,560 Speaker 1: she wrote have that kind of like warm, feel good 346 00:20:08,760 --> 00:20:13,439 Speaker 1: kind of focus. Today, there have been editions of huge 347 00:20:13,880 --> 00:20:17,080 Speaker 1: chunks in her work, made available in multiple languages and 348 00:20:17,080 --> 00:20:20,080 Speaker 1: in addition to that, people have written novels about her 349 00:20:20,119 --> 00:20:23,600 Speaker 1: as a character, and there are numerous audio recordings of 350 00:20:23,640 --> 00:20:27,320 Speaker 1: her songs. Pope Benedict the sixteenth proclaimed her to be 351 00:20:27,359 --> 00:20:31,000 Speaker 1: a saint on May tenth, and proclaimed her as a 352 00:20:31,080 --> 00:20:35,920 Speaker 1: Doctor of the Universal Church on October seven. Doctor of 353 00:20:35,960 --> 00:20:38,520 Speaker 1: the Universal Church is a title given to saints whose 354 00:20:38,520 --> 00:20:41,840 Speaker 1: writings are significant and are useful to people in any 355 00:20:41,880 --> 00:20:45,240 Speaker 1: age of the church. This basically means her spiritual writings 356 00:20:45,240 --> 00:20:47,920 Speaker 1: are viewed as bearing the same importance as those of St. 357 00:20:47,960 --> 00:20:51,640 Speaker 1: Augustine and Thomas aquinas St. Be the Venerable and St. 358 00:20:51,720 --> 00:20:54,919 Speaker 1: John of the Cross, among others. Her feast day is 359 00:20:54,960 --> 00:20:58,399 Speaker 1: the seventeenth of September. I think she's one of only 360 00:20:58,600 --> 00:21:01,719 Speaker 1: four female Doctors of the Universal Church. There may actually 361 00:21:01,720 --> 00:21:03,560 Speaker 1: be one more that's been named since then, but I 362 00:21:03,560 --> 00:21:06,720 Speaker 1: think there's only been one, uh Doctor of the Universal 363 00:21:06,800 --> 00:21:11,240 Speaker 1: Church named at all since she was in UM. So, yeah, 364 00:21:11,440 --> 00:21:15,600 Speaker 1: she she's so interesting to me. One the whole idea 365 00:21:15,640 --> 00:21:17,920 Speaker 1: of anchors Is is really interesting to me, And there 366 00:21:17,920 --> 00:21:22,320 Speaker 1: are other more prominent anchors Is than you two. So 367 00:21:23,000 --> 00:21:25,680 Speaker 1: maybe another three more years from now in this mini 368 00:21:25,720 --> 00:21:29,280 Speaker 1: series that's going to play out over apparently I will 369 00:21:29,320 --> 00:21:33,040 Speaker 1: I will do an episode of one of the anchors 370 00:21:33,119 --> 00:21:36,280 Speaker 1: is because they are fascinating to me. I see the 371 00:21:36,359 --> 00:21:40,480 Speaker 1: appeal for you of anchorsses you're a woman who really 372 00:21:40,560 --> 00:21:44,359 Speaker 1: values moments of solitude, yep, I could see where you 373 00:21:44,400 --> 00:21:47,480 Speaker 1: would be very fascinated and charmed by thinking about that 374 00:21:47,520 --> 00:21:51,439 Speaker 1: whole concept. Yeah, they are very interesting, and a lot 375 00:21:51,520 --> 00:21:53,760 Speaker 1: of them. Like I read an article that was sort 376 00:21:53,800 --> 00:21:56,359 Speaker 1: of a It was not a scholarly article. It was 377 00:21:56,359 --> 00:22:00,280 Speaker 1: basically somebody meditating on how kind of cool, well and 378 00:22:00,440 --> 00:22:05,399 Speaker 1: interesting it is that during the medieval period, if you 379 00:22:05,480 --> 00:22:11,159 Speaker 1: were a weird person, especially a weird woman who just 380 00:22:11,240 --> 00:22:15,080 Speaker 1: wanted to be by yourself and never talked to anyone, 381 00:22:15,560 --> 00:22:17,880 Speaker 1: there was this option for you. And I don't know 382 00:22:18,040 --> 00:22:21,000 Speaker 1: that that's like actually an accurate reflection of what life 383 00:22:21,040 --> 00:22:23,320 Speaker 1: is an as an anchor, as was like, but I 384 00:22:23,359 --> 00:22:26,879 Speaker 1: was like, yeah, that I can see how that that 385 00:22:26,960 --> 00:22:31,080 Speaker 1: would appeal to some people. Um. And then of course 386 00:22:31,119 --> 00:22:32,840 Speaker 1: there are the people who would like try to figure 387 00:22:32,840 --> 00:22:35,760 Speaker 1: out a medical explanation for health to guard's visions. And 388 00:22:36,400 --> 00:22:39,679 Speaker 1: I read one article that was like, most historians today 389 00:22:39,720 --> 00:22:43,080 Speaker 1: agree that she was suffering from migraines, and I was like, 390 00:22:43,119 --> 00:22:46,760 Speaker 1: this is literally the only reference to migraines and everything 391 00:22:46,800 --> 00:22:51,200 Speaker 1: that I read. Hilding guard to research this. Most historians 392 00:22:51,200 --> 00:22:56,359 Speaker 1: that I think might think things. Yeah, do you also 393 00:22:56,400 --> 00:23:00,280 Speaker 1: have some listener mail for us? Did this is from uh? 394 00:23:00,359 --> 00:23:04,560 Speaker 1: This is from TW but not me. Those are my initials. Also, 395 00:23:04,640 --> 00:23:08,320 Speaker 1: I did not write this myself, and uh TW rights 396 00:23:08,359 --> 00:23:11,920 Speaker 1: with a correction to a listener mail we read previously. 397 00:23:12,000 --> 00:23:14,800 Speaker 1: He says, I just finished listening to Robert Small's part one, 398 00:23:15,200 --> 00:23:17,920 Speaker 1: and during your listener feedback you mentioned a civil engineering 399 00:23:17,920 --> 00:23:21,480 Speaker 1: student that stated that surveyors are not wrong. That statement 400 00:23:21,640 --> 00:23:24,800 Speaker 1: is not true. I am a surveyor and performing subpar 401 00:23:24,880 --> 00:23:27,960 Speaker 1: work is punishable by having your license revoked. I think 402 00:23:28,000 --> 00:23:30,720 Speaker 1: what he was referring to was when the Western Frontier 403 00:23:30,800 --> 00:23:33,240 Speaker 1: was open for settlement, all the land was owned by 404 00:23:33,280 --> 00:23:37,040 Speaker 1: the government. The General Land Office, underdirective from Congress, appointed 405 00:23:37,040 --> 00:23:40,199 Speaker 1: the surveyor to perform surveys of a territory prior to sale. 406 00:23:40,600 --> 00:23:44,320 Speaker 1: Many surveyors and deputy surveyors to outstanding work. However, many 407 00:23:44,320 --> 00:23:46,600 Speaker 1: did not. Land was sold from the g l O 408 00:23:46,760 --> 00:23:51,320 Speaker 1: to private citizens. Quote as is no warranty based on 409 00:23:52,040 --> 00:23:55,960 Speaker 1: a platte submitted by the surveyor or his deputy. So 410 00:23:56,080 --> 00:23:58,640 Speaker 1: to avoid land claims, the federal government stated that all 411 00:23:58,680 --> 00:24:02,040 Speaker 1: original government surveys are free of any and all errors, 412 00:24:02,040 --> 00:24:05,720 Speaker 1: whether it was true or not. Once a territory achieved statehood, 413 00:24:05,760 --> 00:24:09,160 Speaker 1: boundary disputes are a problem for the states to deal with. 414 00:24:09,760 --> 00:24:12,440 Speaker 1: That was why each state hired their own surveyor, and then, 415 00:24:12,480 --> 00:24:15,080 Speaker 1: after a lot of muscle flexing, they eventually chose the 416 00:24:15,119 --> 00:24:17,240 Speaker 1: line had laid out by the federal surveyor to put 417 00:24:17,240 --> 00:24:20,680 Speaker 1: an end to the dispute. This is the condensed version. 418 00:24:20,680 --> 00:24:22,919 Speaker 1: If you're interested in this facet of history, read the 419 00:24:22,960 --> 00:24:26,240 Speaker 1: Manual of Survey Instructions published by the Bureau of Land Management. 420 00:24:26,280 --> 00:24:28,440 Speaker 1: It describes in more detail the role of the government 421 00:24:28,760 --> 00:24:31,399 Speaker 1: land surveyor. Sorry for writing a small novel, but we 422 00:24:31,480 --> 00:24:35,040 Speaker 1: surveyors are sticklers for details. I enjoy the podcast tremendously 423 00:24:35,200 --> 00:24:38,399 Speaker 1: as it makes these sometimes long days go by just 424 00:24:38,480 --> 00:24:41,119 Speaker 1: a little faster. Thank you so much, t W for 425 00:24:41,119 --> 00:24:45,720 Speaker 1: writing that end. Um. I did not interpret the previous 426 00:24:45,960 --> 00:24:50,160 Speaker 1: UH listeners letter as meaning no matter how horrible your 427 00:24:50,160 --> 00:24:54,399 Speaker 1: work is, it's fine, right, um. But more that like 428 00:24:55,560 --> 00:25:01,080 Speaker 1: if the survey is slightly imprecise, that imprecision is regarded 429 00:25:01,160 --> 00:25:04,520 Speaker 1: as correct, that could also be totally wrong. So yeah, 430 00:25:04,520 --> 00:25:06,439 Speaker 1: I don't think that was meant to be like, you 431 00:25:06,480 --> 00:25:08,280 Speaker 1: can do the worst work ever and there will be 432 00:25:08,280 --> 00:25:10,440 Speaker 1: no consequence. Even though that did sort of come off 433 00:25:10,480 --> 00:25:16,639 Speaker 1: as the overall moral of the honey or boundary, It's cool. 434 00:25:17,160 --> 00:25:19,240 Speaker 1: We got letters from people saying they wanted that on 435 00:25:19,280 --> 00:25:22,560 Speaker 1: a shirt anyway. Uh. If you would like tor address, 436 00:25:22,680 --> 00:25:24,800 Speaker 1: we're a history podcast at how stuff works dot com. 437 00:25:24,840 --> 00:25:27,280 Speaker 1: We're also on Facebook at facebook dot com slash miss 438 00:25:27,280 --> 00:25:30,000 Speaker 1: in history and on Twitter at miss in History. We're 439 00:25:30,000 --> 00:25:32,600 Speaker 1: on tumbler. It's missing history dot tumbler dot com. 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Sometimes not. 448 00:25:55,960 --> 00:25:58,280 Speaker 1: You can come to our website, which is missing history 449 00:25:58,320 --> 00:26:00,400 Speaker 1: dot com, and you will find an archive of every 450 00:26:00,440 --> 00:26:02,800 Speaker 1: episode we have ever ever done. You will find show 451 00:26:02,840 --> 00:26:04,920 Speaker 1: notes for all the episodes but Holly and I have done. 452 00:26:05,160 --> 00:26:08,080 Speaker 1: You will find a newly written list of answers to 453 00:26:08,119 --> 00:26:11,720 Speaker 1: our most frequently asked questions, and for exlable tips about 454 00:26:11,800 --> 00:26:14,040 Speaker 1: how to find old episodes in the archive. 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