§ 67. MONASTIC PROPHETS. 373
good for persons in ill health and suffering from feverish blood and the butter of cows is more wholesome than the butter of sheep and goats. Licorice,1 which is mildly heat ing, gives a clear voice and a suave mind, clarifies the eyes, and prepares the stomach for the process of digestion. The " basilisca," which is cold, if placed under the tongue, restores the power of speech to the palsied and, when cooked in wine with honey added, will cure fevers provided it is drunk frequently during the night.2
A kindred spirit to Hildegard was Elizabeth of Schonau, who died 1165 at the age of thirty-six.3 She was an inmate of the convent of Schonau, not far from Bingen, and also had vis ions which were connected with epileptic conditions. In her visions she saw Stephen, Laurentius, and many of the other saints. In the midst of them usually stood "the virgin of vir gins, the most glorious mother of God, Mary."4 When she saw St. Benedict, he was in the midst of his monkish host, monachalis turba. Elizabeth represented herself as being "rapt out of the body into an ecstasy." 5 In the interest of purity of life she did not shrink from rebuking even the arch bishop of Treves and from pronouncing the Apostolic chair possessed with pride and filled with iniquity and impiety. On one occasion she saw Christ sitting at the judgment with Pilate, Judas, and those who crucified him on his left hand and also, alas! a great company of men and women whom she recognized as being of her order.6 Hildegard and Eliza beth have a place in the annals of German mysticism.
Joachim of Flore,7 d. 1202, the monastic prophet of South-
1 deplantis, Migne, 197, 1139. 2 Migne, 197, 1210.
3 Her writings are given in Migne, 195, 119-196. First complete edition by F. W. C. Roth : Die Visionen der heiligen Elizabeth, Briinn, 1884. See Preger: Gesch. d. deutschen Mystik, 1, 37-43. 4 Migne, 195, 146.
6 a corpore rapta sum in exstasim, p. 135, or eram in exstasi et vidi, p. 145.
6 Migne, 195, 146.
7 After the convent St. Johannes in Flore, which he founded. The mem bers of Joachim's order are called in the papal bull, Florentii fratres, Potthast, No. 2092, vol. I. 182.
874 THE MIDDLE AGES. A.D. 1049-1294.
ern Europe, exercised a wide influence by his writings, espe cially through the adoption of his views by the Spiritual wing of the Franciscan order. He was first abbot of the Cister cian convent of Corazza in Calabria, and then became the founder and abbot of St. John in Flore. Into this convent he introduced a stricter rule than the rule of the Cistercians. It became the centre of a new order which was sanctioned by Coelestin III., 1196.
Joachim enjoyed the reputation of a prophet during his lifetime.1 He had the esteem of Henry VI., and was en couraged in his exegetical studies by Lucius III. and other popes. After his death his views became the subject of conciliar and papal examination. The Fourth Lateran con demned his treatment of- the Trinity as defined by Peter the Lombard. Peter had declared that the Father, Son, and Holy Spirit constitute a certain supreme essence, qucedam summa res, and this, according to Joachim, involved a substi tution of a quaternity for the Trinity. Those who adopted Joachim's view were condemned as heretics, but Joachim and the convent of Flore were distinctly excepted from condem nation.2
Joachim's views on the doctrine of the Trinity are of slight importance. The abbot has a place in history by his theory of historical development and his eschatology. His opinions are set forth in three writings of whose genuineness there is no question, an exposition of the Psalms, an exposition of the Apocalypse, and a Concord of the Old and New Testa ments.3
1 When Richard Cceur de Lion was in Sicily on his way to Palestine in 1190, he was moved by Joachim's fame to send for him. The abbot inter preted to him John's prophecy of antichrist, whom he declared was already born, and would in time be elevated to the Apostolic chair and strive against everything called of God. De Hoveden, Engl. trans., II. pp. 177 sqq.
2 Joachim had set forth his views against the Lombard in a tract to which the council referred. See Mansi, xxii., and Hefele-Knopfler. V. 880 sq.
3 Joachim, in a list, 1200, gives these three writings and also mentions works against the Jews and on the articles of the Christian faith. Schott, p. 170,