Time to Read: 30 minutes.
“Hacking the Simulation 2.0 | Lingua Ignota 2.0 | Hildegard von Bingen | Did She Discover a Method to Hack Reality?” by Jeffrey Thayer (Aug. 2024); including
A Review of: “Virgin Words: Hildegard of Bingen's Lingua ignota and the Development of Imaginary Languages Ancient to Modern” by Jeffrey Schnapp, Harvard University (1991).
KEYWORDS: polymath, hacking, simulation hypothesis, biohack, neuroscience, neuroplasticity, constructed language, conlang, lingua ignota, lingua franca, vernacular, invented words, litterae ignotae, philology, linguistics, hildegard von bingen, mystic, anchoress, hermitage
Without diminishing the exhaustive work by Dr. Roman Yamolskiy’s suggested 6 technological methods for hacking the simulation, this article Review presents one additional method. Notably it does not require technological tools nor computer based assistance.
Because of its non-tech nature; and, immediate accessibility to every human being, it is loosely called “Lingua Ignota 2.0” and “Litterae Ignotae 2.0”. And it is an ancient “process” method which may be familiar to a few readers … until right now. As well the “process” may be familiar to those who understand the field of neurosciences and the well-studied neuroplasticity effects in the brain and neural pathways; evident when one learns (“processes”) a new language. New neural pathways are created or formed during the assimilation of a new language; particularly when one “observes and thinks” repetitively in that new language; a concept developed in more depth from findings in this article: “How Learning a Language Changes Your Brain” Picking up a new language — at any age — creates new pathways that could also make you a better person and may even help stave off dementia.
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In other posts, readers have been introduced to several questions on the nature of reality. In the context of the times in which we live, one of those questions has been: Do we have free will to seek out methods of hacking the simulation in which we live?
Specifically do we have free will to address means for the release of captivities posed in:
- difficult circumstances;
- repeating cycles of unwanted conditions in our personal lives;
- unwanted habitual behaviors;
- health challenges;
- financial conditions;
- relationship issues,
- and much more?
From the research Change the Thoughts has done spanning the realms of quantum physics, biophysics, synthetic or digital biology, holographic biology, physics projections, and much more; it now appears the hard and theoretical sciences have bridged over into the realm of consciousness; and, some might suggest the spiritual sciences along with philosophy. Although not religious, this article Review is intended to continue that journey.
ABSTRACT:
The Schnapp Article (excerpts) in this Review was written in 1991 before the advent of popular discussion of computers, computer, languages, computer, codes, algorithms; and yes, the Simulation Hypothesis. And importantly, it was written before there was any discussion of “hacking the simulation” by such noted physicists such as Roman V. Yampolskiy. Dr. Yampolskiy’s work was previously reviewed in an article from Change the Thoughts posted on our website, X and Substack August 9, 2024.
Our Review is different from our previous posts; by adding a highly “positive” practical method to the list of 6 methods presented by Dr. Yampolskiy for hacking the simulation. Readers may be pleasantly surprised by what is presesnted here. This new method is based upon a linguistic hack into personal “thoughts” and speech within Dr. Yampolskiy’s model of INDIVIDUAL PERSONAL UNIVERSE (“IPU’s”) as a construct. This new method is presented to the reader in simple terms which can be easily experimented with at the end of this Review as “Litterae Ignotae 2.0”.
It may be considered a new method; however, that would be actually incorrect. This method was invented by and used by a 12th century nun known as Hildegard von Bingen. It was then and now is known as “Lingua Ignota” (the “unknown language”). That means it was intentionally kept a secret by her throughout her life. It was and remains “unknown”, although scholars since then have attempted to translate and interpret her personal Lingua Ignota and her motivations. Some possible reasons are discussed below.
It is the considered opinion of this author, that any translation; were it ever successful is meaningless; for Hildegard never intended for her Lingua Ignota to be used by third parties in the form of some “self-help text” of the type readers are all to familiar with in the present day. Her legacy was to leave us all a “hack of the simulation process”; some might call a path; which, when entered upon and completed is “unique” to each individual bold enough to experiment with her process.
And although speculative, it is reasonable to assume that the process of creating a personal Lingua Ignota may have been discussed with the nuns with whom Hildegarde lived. Readers of my post on August 9, 2024 regarding physicist, Dr. Roman V. Yampolshiy’s “Individual Personal Universes IPUs” will see that a personally constructed language (i.e., a conlang) is a IPU hack; and an application of it in one’s life. I have styled the App in this Review as “Lingua Ignota 2.0” and Litterae Ignotae 2.0”
Readers will also observe a cross-over to my previous posts regarding the work of physicists Dr. Peter Gariaev and colleagues (the Gariaev Group) in “Principles of Linguistic-Wave Genetics”, “DNA as Basis for Quantum Biocomputer”, and “Some Aspects of Wave Gene Transmission”; and to all volumes of the “DNA Decipher Journal”. This cross-over of Lingua Ignota 2.0 into the Gariaev Group’s work with “genetic read write texts” will be the subject of future posts.
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Multiple books have been written about Hildegard and her Lingua Ignota; among which, are books and articles by author Matthew Fox.
With a deep respect for Jeffrey Schnapps’ 1991 article on Hildegard; upon review, it is notably scholastic in nature (i.e., replete with relevant philological, linguistic and literature references); which may, for that reason alone, cause some readers to turn away. To address that eventuality, I have simplified it with excerpts, comments, and annotations as a format below.
And in this Review, several important concepts from Dr. Schnapps’ essay have been also simplified into practical suggestions, which can be easily incorporated into a reader’s daily life. Those appear at the end in the subheaded title: “Litterae Ignotae 2.0”
Dr. Schnapp has a respected background in languages, and he served as a professor in Humanities at Stanford for many years; and now does so at his alma mater Harvard University. https://en.m.wikipedia.org/wiki/Jeffrey_Schnapp
Initial Additional References to Hildegard von Bingen:
https://www.ancient-origins.net/history-famous-people/hildegard-bingen-0013294
Hildegard and Healing:
https://www.healthyhildegard.com/hildegard-of-bingen-medicine/
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The following entry from Wikipedia is helpful as well as misleading for the purposes of this Review. It is helpful for background. However it may mislead readers to false conclusions:
That this Review is about popular, mystical, occult, or arcane religious beliefs, philosophical sciences or constructs. This Review, and the Lingua Ignota 2.0 method which is referred to throughout this article, and then simply illustrated at its end, is both science-based and agnostic; neither requiring, nor excluding specific religious or spiritual beliefs. I maintain Hildegard von Bingen revealed a unique process for hacking the simulation; although she may not have labeled such in her time. Her writings on cosmological concepts replete with artwork, and her musical compositions bear witness to this claim.
“ A lingua ignota (Latin for "unknown language") was described by the 12th-century abbess Hildegard of Bingen, who apparently used it for mystical purposes. It consists of vocabulary with no known grammar; the only known text is individual words embedded in Latin. To write it, Hildegard used an alphabet of 23 letters denominated litterae ignotae (Latin for "unknown letters").”. Wikipedia, Lingua Ignota, infra.
This article Review is likely to encourage critical thinking, and perhaps some controversy. reference to the early article published on August 9, 2024. First Principles | Are We the Simulators and the Simulated | How to Hack the Simulation! | What’s Outside the Simulation?” by Jeffrey Thayer (2024).
https://changethethoughtsnh.blogspot.com/2024/08/first-principles-are-we-simulators-and.html?m=1
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Despite the large number of books published and videos on YouTube regarding Hildegard von Bingen, there is a nugget of wisdom and history that is missing from these writings and YouTube videos. The article (by Schnapps) that is reviewed below seems to reveal something, not contained in the videos and books, which is relevant to the subject that we address continually at Change the Thoughts. That nugget is focussed on within this article by providing a bridge perspective over to: hacking the simulation in which we live. To cross that bridge a “personal” Lingua Ignota is proposed; that is, a personally unique constructed language or “conlang” as it is known today. And once invented in a personal manner, we propose its consistent use by first naming “objects” (nouns) with sounds; and internally, consistently thinking privately about the constructed words. This requirement of diligence and consistency cannot be overstated. A second, and maybe even more important recommendation for creating a personal Lingua Ignota, is the removal of any form of negative thinking definitions during the creation and use of a personal invented language. Although this is discussed in greater detail below, consider this one question.
If the typical human thinks negative thoughts 80% of the time and 95% of those thoughts are repetitive; then, in creating a personal language with their whole new set of thoughts and symbols representing them, what would the motivation be for building a new language which contains exactly that same negativity? This is particularly true when the new language is personal and internal only; and it is neither intended to be, nor is used, in vernacular discussions with any third-party. By analogy, Hildegard would not have gone to tea with her sister nuns and vocally expressed her opinion of the state of the world at the time.
Thus, the Lingua Ignota 2.0 process can be said to be totally foreign to this world; and its common vernacular languages. Lingua Ignota 2.0 also removes the prevalent use today of words with multiple meanings and contradictory meanings such as the prevalent use of the word “sick” (signifying “good”) popularized by younger generations in viral memes, slang, mixed metaphors of conversational speech today.
PRACTICALITY | NEUROSCIENCE | NEUROPLASTICITY EFFECT | NEW LANGUAGE
“… John Grundy, a neuroscientist at Iowa State University who specializes in bilingualism and the brain, explains that learning a new language causes extensive neuroplasticity in the brain. In other words, when you learn a new language, your brain gets rearranged, new connections are made and new pathways are formed. … Grundy and his team have developed something called the bilingual anterior to posterior and subcortical shift model. That’s a mouthful, so they call it BAPSS, for short. The BAPSS model shows that in the early stages of learning a new language, most of the action takes place in the frontal lobes, in the anterior, or front, part of the brain. But as you get more fluent in your new language, the process shifts to parts of the brain that have to do with what Grundy calls “more automatic motor processing and automatic sensory information.” This is the point where you happily notice that you just read a phrase or answered a question in your new language without having to consciously translate.
“A 2012 study by Johan Mårtensson and colleagues found that this remodeling can be significant. After three months of intense language study, recruits at the Swedish Armed Forces Interpreter Academy had increases in cortical thickness in areas associated with language processing, while a control group, who studied difficult subjects such as medicine and cognitive science, but no new languages, had no changes.”. https://www.discovermagazine.com/mind/how-learning-a-language-changes-your-brain
“… the Swedish MRI study helped to find that learning a language increases cortical thickness – a mass of neurons responsible for thinking, memory, consciousness, and language. …
Multiple researchers have demonstrated over the years that the human brain has a unique ability to adjust its physical structure to outside triggers. This fact exists within the concept of neuroplasticity, which explains and describes the function of our brain. As a highly impactful and long-lasting process, language acquisition is one of those triggers that makes the brain mold itself. Indeed, as was stressed earlier, when you learn a language, your brain's abilities grow and evolve, much as the physical structure of the organ "in charge" itself.
"A very interesting finding is that, contrary to previous studies, the brain is much more plastic than we thought," Ping Li, a professor of psychology and linguistics of the Hong Kong Polytechnic University, stated, expressing his astonishment at the phenomenal functionality and beneficial modification of the brain under the influence of language acquisition.“
https://www.omniglot.com/language/articles/languageandthebrain.htm
SOME CURRENT POPULAR USES TODAY OF CONSTRUCTED, INVENTED LANGUAGES.
This is not a purely intellectual exercise nor a thought experiment, but it has to do with the documented, historical practice of some mystics (a label often given posthumously); to arcane philosophers; to authors (Tolkien, D’Urso); to pharmaceutical companies, to software developers; and to even scientists’ practices of assigning wholly “created” names to observable objects, processes; all of which is addressed in more detail below.
Many extra-Biblical texts address Adam in Genesis “naming” objects observed. Other texts address the prophets, seers and oracles using an unknown personal language including Moses, Elijah, Christ Jesus. And while it may be objectionable to some readers, those names may be some of the first recorded instances of Lingua Ignota being used by humans; although it may not have been labeled as such.
Could one motivation be the developer of a Lingua Ignota was frustrated or feeling a sense of futility with common languages (“lingua franca’s”); to which there was observed resistance to bicameral thinking or group think limitations … “built in” to their common language since their youth? Simply stated, frustrated with the conditions of their lives in antiquity, one might ask why might they have continued to use something to escape the simulation; which repeatedly and empiracally did not work to affect or change those conditions of frustration?
And could that observation by Lingua Ignota inventors also be related to a language or common vernacular simply repeating or reinforcing: the “house (i.e., each of us) divided against itself (i.e., ourselves)”. Then in antiquity, and today, is this not the manifest nature of all common vernacular languages with their multiple meanings of the same words, contradictory meanings, constant neologisms, and definitions; proferred by some philologists with undisclosed social, scientific, legal and religious motives? Could it be true that the “lingua franca’s” or common languages and vernaculars have always contained reinforced limitations of negative thoughts and projections of them into our lives? For those who are acquainted with the Bible, consider the Greek meaning for the terms: “leaven” and “double minded” and the oft-quoted proscription toward negative thinking: “As a man thinks in his heart, so is he.” (Prov. 23.7, KJV).
See: “Negative Thinking: A Dangerous Addiction” Psychology Today: Revealing 80% of human’s thoughts are negative and 95% are repetitive. https://www.psychologytoday.com/us/blog/inviting-monkey-tea/201904/negative-thinking-dangerous-addiction
LINGUA IGNOTA 2.0 | A PROCESS OVERVIEW | LITTERAE IGNOTAE 2.0
Hildegard von Bingen created over 1000 words that did not exist in any language at the time she created them. Because they were brand new words (thoughts and sounds), they were neither known nor defined by the world; and, at the time they were unknown to the world … they remain so today. That’s right. Hildegard had no book deals, no podcasts, and no publishers seeking to exploit her work in the self-help industry.
So what would possess Hildegard in the 12th century to invest the time (i.e., 8 years) to create 1000 words with seemingly meaningless combinations of letters which appear at the end of this article? I would offer here two words, having reviewed biographical sketches of her life: suffering and frustrations.
Despite years of medical and herbal practice, Hildegard suffered from skin disease and migraine headaches. Did she pray for healing? Yes? Had that worked? Apparently not! Why? We do not know for certain.
But then something changed after her creation and private use of her Lingua Ignota. We do know that Hildegard lived in a small monastrey with an anchoress and several other nuns since a young age of around 8 years. It is not clear when her Lingua Ignota was started nor completed. And it is evident she kept it personal and in secret from other nuns in her community. No records of those companion nuns have been found discussing the Lingua Ignota nor anything about the personal meanings of Hildegard’s invented words and concepts. Her Litterae Ignotae. Why? That answer would also appear self-evident. She simply did not disclose it to third parties … not even the Pope; who visited her, at his own insistence, to investigate certain miracles that occurred in Hildegard’s presence.
A CROSS-OVER: Is there some relation between this and simulated reality referred in our previous post article? “ : “First Principles | Are We the Simulators and the Simulated | How to Hack the Simulation! | What’s Outside the Simulation?” by Jeffrey Thayer (2024).
https://changethethoughtsnh.blogspot.com/2024/08/first-principles-are-we-simulators-and.html?m=1
What is that CROSS-OVER relation?
SUBJECTIVE VS. OBJECT(IVE) REALITY | THE IMPORTANCE OF DEFINING TERMS AND THEIR USAGE IN THIS REVIEW:
In this Review, readers will see that Dr. Schnapp uses the term neology, neologisms, and words we would describe as an never-ending stream of changing NOUNS and meanings, NOUNS that we each observe by our five senses; and, which are given new meanings in the vernacular of popular culture. Are the changes a form of predictave programming? The prevalence and consistency of the “changes” suggests an affirmative.
See: “Predictive Programming: How do Movies, Books, and TV Shows predict the future?”. https://interestingengineering.com/culture/predictive-programming-how-books-and-tv-predict-the-future
Predictive programming is an ancient artform requiring changes (neologisms) applied to words describing objects observed, by giving them new meanings. In terms of the timeframe of Hildegard von Bingen, and afterward through the 1900s, the word “object” as synonymous of “things”, and the verb of “objectifying” had common meanings. The etymology of the words and their meanings is ancient and the process of objectifying what we observe is also ancient.
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“object (n.). late 14c., "tangible thing, something perceived with or presented to the senses," from Old French object and directly from Medieval Latin obiectum"thing put before" (the mind or sight), noun use of neuter of Latin obiectus"lying before, opposite" (as a noun in classical Latin, "charges, accusations"), past participle of obicere "to present, oppose, cast in the way of," from ob "in front of, towards, against" (see ob-) + iacere"to throw" (from PIE root *ye- "to throw, impel").
Sense of "purpose, thing aimed at" is from early 15c., from Latin obiectus"that which presents itself to the sight." Meaning "that toward which a cognitive act is directed" is from 1580s. Grammatical sense of "a member of a sentence expressing that on which the action of the verb is exerted" is from 1729.”. https://www.etymonline.com/word/object#etymonline_v_2420
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A continuing question Readers may have throughout this Review is whether Hildegard von Bingen created; with 1000 invented words, a process method to act upon the objects which she perceived with her five senses? We can only speculate whether Hildegard invested eight years to do that; because, the Latin and old Germanic Lingua Franca (common language or vernacular of the day) was not a successful tool to use in the changing of the objects (i.e. personal health challenges) for which she perceived a personal need for change. From reading her history as a healer, a doctor, and a nun; and further understanding the physical challenges (migraines, skin rashes) she faced in terms of her own health; it is reasonable to speculate the Lingua Ignota was created to address: limitations and frustrations Hildegard may have experienced using the common vernacular of Latin and old German. From these images (in the public domain) and featured at the Wikipedia entry for Hildegard von Bingen; readers may only speculate upon Hildegard motivations and inspirations for placing these illustrations and writings in her codex manuscripts:
ALPHABET FOR LINGUA IGNOTA | LITTERAE IGNOTAE
Further references:
“Hildegard of Bingen Composes the Cosmos”
https://www.newyorker.com/magazine/2023/02/06/hildegard-of-bingen-composes-the-cosmos
https://en.m.wikipedia.org/wiki/Hildegard_of_Bingen
IS CONSTRUCTED LANGUAGE OR “CONLANG” SIMPLY A 12TH CENTURY INVENTION? IT IS NOT!
Examples in use today in the last century include conlangs deployed for:
- Fictional use in films, books; and
- For trades and commercial motives for copyrighting, trademarking and patenting.
- Virtually unpronouncable names of patent pharmaceuticals (over the counter and prescriptive)
- For descriptions of newly discovered processes or objects discovered or theorized in physics such as quarks, bosons, hadrons and gluons to name but few.
In books and films we have these invented languages:
- Klingon (“Star Trek”),
- Valyrian (“Game of Thrones”),
- Na’Vi (“Avatar”),
- Alienese (“Futurama”),
- Lapine (“Watership Down”).
- Simlish (“Sims”) video game.
- J.R.R. Tolkein: Quenya, Dwarvish (known as Khuzdul), Sindarin or Dothraki, Entish, Black Speech, and the language of Sauron and the Orcs of Mordor.
See also: https://www.omniglot.com/conscripts/index.htm
“Take the author V E Schwab. In her ‘Shades of Magic’ series, she created four parallel Londons and each of them have different languages. When writing Red London (Arnes), Schwab drew from the linguistic patterns of Turkish to create the flowing, lyrical Arnesian, and the guttural and glottal inferences of Scandinavian directly influenced the Maktahn of White London. Schwab’s Arnesian glossary contains only up to 150 verbs, nouns and proper nouns, but this is enough to give Arnes a deeper and more solid history.”
https://goodreadingmagazine.com.au/article/categorical-trope-talk-conlangs/
https://joey-durso.com/blog/conlang
A DEEPER DIVE | MYSTICAL? Given the nature of the political and religious climate in which Hildegard lived; and accepting the relationship she had as a nun to the Catholic Church; it would strain reason to suggest Hildegard spoke of herself as a “Mystic”. The word “mystic”, applied to herself, does not appear in her writings; and as indicated above, it also does not occur in the writings of any nuns with whom she lived. I would hope this would appear uplifting to readers; thereby relieved of any need to enroll in some program or experience of mystics, which no doubt exist on the Internet somewhere.
It is vaguely understood that Hildegard had positive experiences with using her Lingua Ignota; that were unique in the 12th century, with recorded changes in observed objects or conditions in the form of unexplained healings and more.
https://joey-durso.com/blog/conlang
WIKIPEDIA: “Hildegard of Bingen (German: Hildegard von Bingen, pronounced [ˈhɪldəɡaʁt fɔn ˈbɪŋən]; Latin: Hildegardis Bingensis; c. 1098 – 17 September 1179), also known as Saint Hildegard and the Sibyl of the Rhine, was a German Benedictine abbess and polymath actuve as a writer, composer, philosopher, mystic, visionary, and as a medical writer and practitioner during the High Middle Ages.[1][2]She is one of the best-known composers of sacred monophony, as well as the most recorded in modern history.[3] She has been considered by a number of scholars to be the founder of scientific natural history in Germany.[4] … Hildegard wrote theological, botanical, and medicinal works,[5] as well as letters, hymns, and antiphons for the liturgy.[2] … She is noted for the invention of a constructed language known as Lingua Ignota.”
The reference to polymath in Wikipedia’s description of Hildegard von Bingen stands out as noteworthy.
Knowing a good portion of Hildegard background as a child; her facing the challenge of her parents not being able to feed her; her being placed at 8 years old into fosterage in a very small Hermitage with nuns; one can only speculate awe, how she acquired polymath competencies of philology, science, medicines, compounding of minerals and herbs, music compositions, and art. Harkening back to our discussion of Neuroscience, Neuroplasticity, and it’s relationship to learning a new language; one reasonably wonders whether there was a connection between Hildegard, polymaths competencies, and her personal creation and use of her Lingua Ignota.
A brief definition of polymath is indicated. It should be also noted it did not arise in the English language until 1624, 350 years after Hildegard’s lifespan:
“A polymath (Greek: πολυμαθής, romanized: polymathēs, lit. 'having learned much'; Latin: homo universalis, lit. 'universal human')[1] or polyhistor (Greek: πολυΐστωρ, romanized: polyīstor, lit. 'well-learned')[2] is an individual whose knowledge spans many different subjects, known to draw on complex bodies of knowledge to solve specific problems. …”
https://en.m.wikipedia.org/wiki/Polymath
“A lingua ignota (Latin for "unknown language") was described by the 12th-century abbess Hildegard of Bingen, who apparently used it for mystical purposes. It consists of vocabulary with no known grammar; the only known text is individual words embedded in Latin. To write it, Hildegard used an alphabet of 23 letters denominated litterae ignotae (Latin for "unknown letters").[1]”. https://en.m.wikipedia.org/wiki/Lingua_ignota
VIDEO OVERVIEW: “Mystical Language - Hildegard of Bingen's Lingua Ignota ( Unknown Language ) - Early Conlang”
https://youtu.be/l8tpCOEWX6U?feature=shared
Interview of author Matthew Fox on Illuminations
https://youtu.be/5m7Vk-NQ7wI?si=2jfP3Dr6OqQcTsR1
Lingua ignota vs. Lingua franca
“A lingua franca (/ˌlɪŋɡwə ˈfræŋkə/; lit. 'Frankish tongue'; for plurals see § Usage notes),[1] also known as a bridge language, common language, trade language, auxiliary language, vehicular language, or link language, is a language systematically used to make communication possible between groups of people who do not share a native language or dialect, particularly when it is a third language that is distinct from both of the speakers' native languages.[2] …
Whereas a vernacular language is the native language of a specific geographical community,[12] a lingua franca is used beyond the boundaries of its original community, for trade, religious, political, or academic reasons.[13]For example, English is a vernacular in the United Kingdombut it is used as a lingua franca in the Philippines, alongside Filipino. Likewise, Arabic, French, Standard Chinese, Russian and Spanishserve similar purposes as industrial and educational lingua francas across regional and national boundaries. …”
https://en.m.wikipedia.org/wiki/Lingua_franca
We will now turn to excerpts of the essay article by Dr. Schnapp punctuated by brief [COMMENT | BRIEF ANNOTATION] so noted.
[FIRST EXCERPT]: “…Yet, setting all potential objections aside, what is striking about the "private language argument" is the remarkable pervasiveness of the notion that Wittgenstein is attempting to debunk. At least since the Enlightenment, Western philosophy has sought to found the edifice of knowledge on some sort of ineradicable private ground: whether the subjective self-certainty of Descartes's cogito ergo sum, the positive evidence of the senses or some fundamental set of human "givens" which can subtend all logical propositions. …”
Caught up in a world of warring tongues, a public world of shifting signs with shifting meanings, a world in which the wordsmith does not so much possess actual power as hover nervously around power's perimeter, writers have continually dreamed of a language before the decline into history, politics and theater.
“… such utopic languages or uglossias remain firmly rooted in the metaphysics that subtends the myth of linguistic privacy. … Haunted by the dream of a transcendental or demonic signifier so deeply woven into the fabric of being that it is invested with physical and supra-physical powers, their inventors seek out a sign that would collapse every binary opposition between interior and exterior, subject and object, private and public, creator and created, phenomenon and noumenon….”.
[COMMENT | BRIEF ANNOTATION]:
It is understood, this is a bit if a word salad. Schnapp uses two words here: “phenomenon” and “noumenon” which readers may conclude they have a rough understanding. For purposes of this brief COMMENT, it is interesting WHEN (original time-frame) these words were incorporated into English common language (vernacular). Their etymology from ETMYOnline, supra, indicates the first English use to be during the Enlightenment arising out of the Dark Ages.
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“phenomenon (n.) 1570s, "a fact directly observed, a thing that appears or is perceived, an occurrence," especially a regular kind of fact observed on certain kinds of occasions, from Late Latin phænomenon, from Greek phainomenon "that which appears or is seen," noun use of neuter present participle of phainesthai "to appear," passive of phainein "bring to light, cause to appear, show" (from PIE root *bha- (1) "to shine"). Meaning "extraordinary occurrence" is recorded by 1771. In philosophy, "an appearance or immediate object of experience" (1788). The plural is phenomena.
“noumenon (n.). "that which can be the object only of a purely intellectual intuition" (opposed to a phenomenon), 1796, a term introduced by Kant, from Greek noumenon "that which is perceived," neuter passive present participle of noein "to apprehend, perceive by the mind" (from noos "mind," which is of uncertain origin). With passive suffix -menos.
Coined by Jayne’s in the recent 1970’s, it is interesting here that both words perceive (or presuppose) a division (an opposition) between that which is perceived by the five senses (phenomenom) and that perceived by the mind (noumenon).
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Bicameral mind as a concept imposes a dichotomy or a division between both concepts. It is proposed as a “theory”; yet wholly devoid of any scientific or empiracal proof of its existence ither than in the mind of Julian Jaynes; who suggests the result of the division occurred 3,000 years ago in a perceived evolutionar step of all humans toward “consciousness”. Aside from the premise that bicameral mind arose in humans 3,000 years ago (and did not exist before that); it may not be without some merit for our discussion in this Review concerning Hildegard von Bingen and her Lingua Ignota.
“… The theory (bicameral mind) posits that the human mind once operated in a state in which cognitive functions were divided between one part of the brain that appears to be "speaking" and a second part that listens and obeys—a bicameral mind—and that the breakdown of this division gave rise to consciousness in humans. The term was coined by Jaynes, who presented the idea in his 1976 book The Origin of Consciousness in the Breakdown of the Bicameral Mind,[1] wherein he makes the case that a bicameral mentality was the normal and ubiquitous state of the human mind as recently as 3,000 years ago, near the end of the Mediterranean bronze age. … Early coverage by Sam Keen in the November 1977 issue of Psychology Today considered Jaynes's hypothesis worthy and offered conditional support, arguing the notion deserves further study.[22][23] The Origin of Consciousness in the Breakdown of the Bicameral Mind was a successful work of popular science, selling out the first print run before a second could replace it.[15] It received dozens of positive book reviews, including those by well-known critics such as John Updike in The New Yorker, Christopher Lehmann-Haupt in the New York Times,[24] and Marshall McLuhan in the Toronto Globe and Mail. Articles on Jaynes and his ideas appeared in Time in 1977,[25]and in Quest/78 in 1978.[26] The book was nominated for the National Book Award in Contemporary Thought in 1978.[27]Philip K. Dick, Terrence McKenna, and David Bowie have all cited the book as an influence.[28].
https://en.m.wikipedia.org/wiki/Bicameral_mentality
[COMMENT | BRIEF ANNOTATION]:
In the recent 2016 HBO popular TV series, “Westworld” based on the novel by Michael Crichton, the concept of bicameral mind was heavily incorporated by its script writers into the story line. It featured a present day society where people could pay $40,000 each; in order to enter into a hedonistic simulation of the west in America; perhaps 150 years ago. Without the hedonism, it is not unlike the Holodek in the “Star Trek” series, or the 1940s set in the film “The Thirteenth Floor”.
Those living in the simulation of “Westworld” portray simulated life forms; every bit is real as those who entered the simulation. And those robotic but lifelike simulation beings become self-aware, and decide to hack the simulation in order to escape.
It’s obvious their “captive” slave like conditions motivate them to revolt. There is an analogy here between the motivations of the captives in “Westworld” … to us in 2024 … and to Hildegard von Bingen’s motivations behind inventing her Lingua Ignota, to exercise free will control over unresolved, multiple challenges; which she faced in many ways during her lifetime.
Without computers, the Internet and the ubiquitous nature of new information which we enjoy in 2024, Hildegard chose to invent and write her own language, and then think and perceive her own “world reality” of constant captivity to health issues, and other frustrations, by inventing her own words to describe; and hence hack her way out of it. The “Westworld” film is addressed in the following video, which is helpful to understand the motivations for Hildegard and for us today; by exploring novel and totally different means or methods of escaping the world of common limiting perceptions, which simply reinforce cycles of the same unwanted conditions. In a not so humorous sense of the films “Groundhog Day” and “The Truman Show” many readers may empathisize with the characters and what is summarized in this video:
COMMENT | BRIEF ANNOTATION]:
“… The enterprise has assumed a great many forms, some Iiteral-minded and some strictly figurative. It overlaps to differing degrees with Western speculations on hieroglyphic writing from Plotinus to Annius of Viterbo to Vico and Kircher, with the metaphysics of etymology practiced from Plato's Cratylus through Isidore of Seville's Etymologies, with the speculations of Renaissance magic, with the ongoing attempt from the Middle Ages through the Baroque to reconstruct Adamic language, with Fenollosa's theory of the Chinese ideogram and even with the Romantic valorization of metaphor over and against allegorical discourse. But its most palpable manifestations are to be found in the vast array of imaginary and artificial languages which dot the Western landscape from Montanist glossolalia to the Ulum or transmental language formulated by the Russian Futurist Velimir Klebnikov to aUI "the language of space," a contemporary pictographic language which comes complete with its own exercise program.
“This essay offers a speculative account of one of the most extraordinary but little studied cases of invented languages in the medieval period: Hildegard of Bingen's Lingua ignota-the one thousand word vocabulary which the celebrated abbess of Rupertsberg elaborated in the mid-twelfth century. … As a result, the imaginary languages of the medieval period explicitly situate themselves, horizontally, between Adam's private act of naming and the pleromic tongue of the eschatological city and, vertically, between the babble of Babel and the prophetic wind of Pentecost. Yet, despite the biblical coordinates, an identical linkage continues to obtain between imaginary languages and otherworldly or utopian discourse, between visionary modes of cognition and scientific knowledge. …”
[COMMENT AND ANNOTATION]
At the end of this Review, we turn to a discussion of Adam and the words, dominion, called and name as they appear in chapters 1 and 2 of the book of Genesis. We also provide references from Brown Driver-Briggs’ lexicon revealing the Hebrew verb stem meanings of each of those words. I invite readers to turn to the end of this Review and read through that discussion, with reference to the word name three (trilateral) consonants “SHMA”; which can reasonably be understood as the verb of God acting and becoming (“the process”) the appearance of what is named … in material form. in this root sense as a tri-lateral verb the observation is subjectively distinguished from an object perceived as being static.]
[EXCERPT CONTINUES]:
“… The Lingua ignota and the Litterae ignotae exist in two manuscripts from the twelfth and thirteenth centuries, one located in Wiesbaden and one in Berlin.24 Found in the company of Hildegard's other writings, neither is accompanied by an introduction, accessus or narrative frame. In each case, the text consists of little more that a list of up to one thousand and ten invented terms, the vast majority of which are flanked first by a Latin and then a Middle German translation. …
“…. The universal impulse which inspires the Lingua ignota is all the more striking when one examines individual subsections, such as those covering the names of plants and herbs (over one hundred and thirty entries), trees (forty- eight entries) and birds (over sixty entries). The fact that over one quarter of the total invented terms refer to the natural world and that another one hundred and forty describe the human body, closely affiliates the Lingua ignota with Hildegard's principal scientific works: the Physica (concerned with the natural world) and the Causae et curae (a medical tract).26
.”… Just as the listing of supernatural terms (of which there are only nineteen) begins with God and passes down through the angels and saints to humankind, so the list of kinship terms (of which there are twenty-seven) extends downward from father to mother to family to, finally, the clan. Likewise, the one hundred and twenty-one words referring to the human body are presented in descending fashion from the top of the head to the upper torso to the midriff to the sole of the foot. Although the latter procedure is ordinary enough, the very copiousness of Hildegard's corporeal vocabulary deserves some comment inasmuch as, in the course of the Middle Ages, the human body gradually came to be a privileged site for verbal invention and a veritable treasure house of exotic vocabulary. It would be tempting to attribute this to a congenital human urge to assign private names to one's own body-and, especially, to one's private parts. But whether or not one endorses Freud's claim that where one finds incomprehensible neologisms one may suspect combinations of components having a sexual significance,28 …
“ … No less striking is Hildegard's positioning of her extensive vocabulary for the human body between a list of permanent bodily afflictions and a brief vocabulary for skin diseases. While one would not wish to overstate the importance of such an anomaly, particularly since disease was regarded as an integral part of the "natural" order, it suggests that the Lingua ignota is structured by a subliminal tension between an upbeat descriptive naturalism and a sense that the human order is inexorably linked to corruption, disease and decay. If the book of nature is brimming with signs that bear the indelible signature of the creator, the human body and body politic seem strangely covered with the ulcerations of the Fall. The split extends through much of the Hildegardian corpus, founded as it is on the attempt to reconcile "a life- affirming vision, nuanced by the thousand subtle harmonies of the
macrocosm and microcosm" with a call to "renunciation of the world, ascetic transcendence, and a stark moral dualism. …
“… Yet this supposed "obscenity," more the symptom of a newfound Victorian delicacy than of a judicious examination of the facts, may well provide a key to understanding what motivates Hildegard's impulse to rename the world, and above all the sexual/scatological world: does it not suggest that, more than a simple naturalist enterprise, the Lingua ignota represents an effort to begin language anew, to do away with all the tarnished stage-setting and re-mdiscover the aesthetic core of human language (language as virgin beauty, ornamentation, music, objectless play); an effort to recover the purity and innocence of Adam's act of naming in the present?…”
[COMMENT AND ANNOTATION]: Readers are here reminded that the article reviewed has been excerpted and does not fully present the entirety of the article by Schnapp. That said the previous two paragraphs above, merit a few thoughts.
First, on the “anomaly” Schnapp observes of Hildegard inventing assigning new names to maladies or illnesses such as skin diseases; and perhaps “appearing” contradictory, raises a number if questions. 1.) Did Hildegard ever speak aloud the invented words? 2.) Did Hildegard use these names when applied to herself … to others, or both? Either way, was her use communicated aloud to third parties or simply perceived in Hildegard’s mind? 3.) Was Hildegard’s 1000 words developed all at one time, evolve over time with experimentation as to what wirked? 4.). Are the categories of new words provided below in the “Litterae Ignota 2.0” (edited from the list in Schnapp’s article) the final version used by Hildegard? Did the list change? 5.). What was Hildegard’s mindset and framework for using the new words? Did she memorize them? Did she consistently perceive objects (visible reality) in these new words? 6.). If the fifth question is an affirmative, can we then conclude Hildegard experienced neuroplasticity changes to her brain developing new neural pathways as discussed above? 7.) If the sixth series of questions are also in the affirmative, did Hildegard experience concomitant changes in her philological, medical, herbal, musical, and artistic competencies?
Second, did Hildegard simply rename the world; or, by full immersion in her new words in all thoughts actually hack the old world reality of her youth and walk and live by herself in a new one?
Admittedly, most of the questions are rhetorical at best, for the evidence necessary to answer them is rather thin with respect to records preserved.
_________
Schnapp’s 1991 essay presents an brief outline for a personal lexicon of a Hildegard’s personal Lingua Ignota in a reader’s own Individual Personal Universe “IPU”. It was styled after Hildegard’s lifespan as litterae ignotae. It is publically available as a font here:
https://fontsinuse.com/typefaces/99670/litterae-ignotae
See also the description and graphics if Ian James: http://skyknowledge.com/ignotae.htm
For context I have referred to it as “Litterae Ignotae 2.0”, which I have described previously as an active, on-going process or thought perception (streaming). As a process then, “Litterae Ignotae 2.0” is an actuated verb of continuous perceiving nouns (objects) throughout the day, and seeking and recording changes in one’s Individual Personal Universe IPU.
Hildegard’s cosmology has been written about by a number of authors including Matthew Fox. Were those views shared by her sister nuns, or the orthodox views of the church? Readers are encouraged to decide for themselves. Perhaps this will provide some guidance as to Hildegard’s thought processes when inventing her personal Litterae Ignotae.
“… She claimed the Divine was as female in spirit as male and that both these elements were essential for wholeness. Her concept of Viriditas elevated the natural world from the Church's view of a fallen realm of Satan to an expression and extension of the Divine. God was revealed in nature, and the grass, flowers, trees, and animals bore witness to the Divine simply by their existence. …
“She then wrote her grand theological opus, Liber Divinorum Operum (“Book of Divine Works”) between 1164-1174 CE, which drew together the themes of her previous works but elevated all through the grand scale of her further visions and explication of the nature of the Divine Love (Caritas) and Divine Wisdom (Sapientia) represented as feminine energies radiating light. …
“… Her concept of Viriditas is also explored more fully in this work. The 'greenness' of the natural world is reflected in the 'greenness' of the human soul receptive to the Divine, which blooms to life once connected to the cosmic life force. Cut off from Divine Love, the soul is at the mercy of vice which leads only to misery and death. The natural and life-affirming choice is to embrace the Divine as the essential and enduring energy of existence, recognizing that the virtues call one toward an elevated, transcendent reality. Music, of course, is intertwined with this concept of 'greenness' as it elevates the soul in praising the source of all life. …
CONTROVERSY OF HILDEGARD’S WRITINGS AND CORRESPONDENCES
“While composing her written works and musical scores (still popular and performed in the present day), Hildegard also kept up a correspondence with kings, queens, ecclesiastical authorities, and many others. She exchanged letters, still extant, with such medieval luminaries as Bernard of Clairvaux (l. 1090-1153 CE), Thomas Becket (l. 1118-1170 CE), Henry II (l. 1133-1189 CE), Eleanor of Aquitaine (l. c. 1122-1204 CE), Holy Roman Emperor and King of Germany Frederick Barbarossa (l. 1122-1190 CE), and many others. She was never afraid of controversy or criticism and never failed to stand up to patriarchal ecclesiastical or secular authority for what she believed was right. …
“She went on four speaking tours which included stops in Cologne, Trier, Wurzburg, Frankfurt, and Rothenburg as well as trips into Flanders. These tours were expressly to deliver sermons to predominantly male audiences in spite of St. Paul's injunction against women speaking in the presence of men, having authority over men, or teaching men (I Timothy 2:12-14, I Corinthians 11:3, I Corinthians 14:34) and a central focus of her sermons was the corruption of the church and the need for immediate and drastic reform.
Even in her early eighties, Hildegard refused to be bullied or cowed by male authority figures. The Archbishop of Mainz ordered her to exhume the body of a young man, buried in holy ground at Rupertsberg, who had died excommunicated. Hildegard refused, claiming that the man had sought absolution and received grace and it was only the Archbishop's personal stubbornness and pride which prevented him from recognizing this. She traveled twice to Mainz to plead her case but was denied, and her convent was placed under interdict. Only when the Archbishop died was the interdict lifted and Hildegard and her nuns regarded as having been returned to a state of grace in the Church. …
“Aside from her contributions to theology, philosophy, music, medicine, and the rest, Hildegard invented the constructed script of the Litterae ignotae (alternate alphabet), which she used in her hymns for concise rhyming and, possibly, to lend to her text a sense of another dimension and higher plane. She also invented the Lingua ignota (unknown language), her own philological construct of 23 letters which served to separate and elevate her order from the mundane world.
“In spite of her accomplishments and fame, the Church continued to regard women not only as second-class citizens but dangerous temptations and obstacles to virtue. The highly influential Bernard of Clairvaux claimed that a man could not associate with a woman without desiring sex with her and the canonical order of the Premonstratensians banned women from their order claiming to have recognized "that the wickedness of women is greater than all the other wickedness in the world" (Gies, 87). It was precisely this kind of misogynistic mindset that Hildegard struggled against not only within the Church but in medieval society at large.
13.7: Hildegard of Bingen is shared under a CC BY-NC-SA license and was authored, remixed, and/or curated by LibreTexts
_________
PRACTICAL SUGGESTIONS:
In the world of short video clips, memes, messages limited to 160 letters or so, if Readers have gotten to this point, I would first offer my gratitude and admiration to you. So taking and incorporating the information above that you have read, I offer the following humble suggestions as a means by which you can simply invent your own personal language similar to what Hildegard von Bingen and others have done. As I understand it, this transcends a pure intellectual exercise, and requires a deep mind perspective. It most likely is more effective when done and isolation; but by that I do not mean without sound. For myself simply playing the video music, which is embedded above, readers may find relaxing in a profound way.
I suggest private, and isolated from extraneous noise; and by isolated, I mean only: a space removed from any type of third-party resistance, distractions like messages on phones, or any negative thoughts projected toward the “process” in which you are engaged.
And respecting perhaps Hildegard’s practice of keeping private, what you may produce; refraining from any need to share and or seek likes on social media. That would seem advisable.
You are creating, inventing, and at the same time, learning your own personal language, which is similar to:
- Teaching a child with pictures and sounds (words) early in life;
- Adopting the mind of both the child and the patience of the teacher.
And before you begin, I would suggest reading through this entire article paying careful attention the the phrase: “pseudo-words”; and the neurological scientists’ definitions and usage of them in their recent experiments. And while I feel this phrase to be misleading, it does fit with the practice of creating one’s own personal language to describe objects perceived; a Lingua Ignota.
“The challenge of learning a new language in adulthood: Evidence from a multi-methodological neuroscientific approach”
For the purposes of creating tools to record and remember your own personal language, you might consider the following:
Pictures pasted on:
- Flash cards
- Scrapbook
- Journal
- Obtain a new or used scrabble game with wooden pieces. Use the to organize the letters of words in your own personal Lingua Ignota;
- Slideshow made from your photo album; but not placed online.
QUESTION: Whether as a reader, you consider yourself as religious, spiritual, science-based, or some other classification, the preceding lists are intended to be considered by you as a means or method for hacking the simulation by and with the creation of your own person Lingua Ignota. This is a process and is NOT intended as medical advice; of any kind whatsoever. Should you have any questions about that, Readers are advised to print off this article Review and present it to their personal medical advisors. Whether you decide to create a personal Lingua Ignota or not is purely a decision readers may make upon their own Discernment.
A FINAL SET OF THOUGHTS:
There has been much written upon the following passages from the book of Genesis, and readers are encouraged to use critical thinking to decide why Adam was given authority to name objects; that is, things he observed, and the dominion he was given over them once he named them.
QUESTION: Was Adam only human being given authority to exercise free choice or free will to name first, and second to have dominion over the things he observed via the five senses? It seems throughout history that we have each been given that gift of naming as a help meet. What is revealed above regarding Hildegard von Bingen and Dante as well as others strongly suggests this naming authority and dominion were not just given to Adam. Lingua Ignota is one example among many. Once again, readers are invited to use their own critical, thinking after reading, what appears below:
“18And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. 19And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 20And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.“. (Genesis 2.18-20, KJV) [Emphasis added.]
26And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27So God created man in his own image, in the image of God created he him; male and female created he them. 28And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 29And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 30And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.”. (Genesis 1.26-30, KJV) [Emphasis added]
________
WORD MEANINGS | HEBREW
CALL: Brown-Driver-Briggs
I. קָרָא724 verb call, proclaim, read (Late Hebrew id., read aloud, read; Phoenician קרא call; Arabic
read aloud, recite (the '†or°¹n), 
the †or°a¹n; Aramaic קְלרא, 
call, etc., so Old Aramaic קרא, Nabatean id., Palmyrene id., קרה)…. c. ׳בְּשֵׁם י ׳ק call with name of ׳י(i.e. use it in invocation): Genesis 4:26; Genesis 12:8; 2 Kings 5:11; Jeremiah 10:25 = Psalm 79:6 16t. (1 Kings 18:24 of specific appeal to ׳י to display his power), + Isaiah 65:1 NAME: occurs 864 times as a NOUN and 583 times as a VERB in the Old Testament.
Brown-Driver-Briggs
I. שׂוּם, שִׂים :582 verb put, place, set (compare NöZMG xxxvii (1883), 532; Late Hebrew סוּס … Pi`el designate, fix, שׂום Ecclus 45:5c; Ecclus 49:6; Phoenician שם, Assyrian šâmu. fix, determine;Sabean שׂים set, set up, SabDenkmNo. 7, 1. 6 CISiv. 1; Arabic
(
) is insert, sheathe, also compute; Ethiopic 
: put, place; ᵑ7 שׂוּם, Syriac 
Old Aramaic שים); — …words into mouth Exodus 4:15 (J), Numbers 22:38 (E) + 8 t., + Deuteronomy 31:19 teach to say or sing; into heart Job 22:22, insert also 1 Samuel 29:10 ᵐ5 Th We Dr Kit Bu HPS; trust in God Psalm 78:7; …
so, figurative, = remember, treasure up, Isaiah 42:25; Isaiah 47:7 ("" זָכַר), + 6 t., with אֶל 2 Samuel 13:33; 2 Samuel 19:20 ("" id.); with ב 1 Samuel 21:13; compare בְּאָזְנֵי׳שׂ Exodus 17:14 (E), impress upon. … b. direct לֵב (mind) toward, pay attention to, with ל 1 Samuel 9:20; Deuteronomy 32:46; Ezekiel 40:4; Ezekiel 44:5b; with אֶל Exodus 9:21(J), 1 Samuel 25:25; 2 Samuel 18:3 … 3. a. set, ordain, with accusative of thing Numbers 24:23 ( > accusative of person Di). … e. set, constitute, make, with כperson or thing, Genesis 13:16 (J) I will make thy seed the dust, Genesis 32:13 (J) Genesis 48:20(E), Deuteronomy 10:22; Hosea 11:8 16t. + (bad sense) Hosea 2:5; Nahum 3:6; 1 Kings 19:2.
f. set, determine, fix, bounds Jeremiah 5:22 (2 accusative) Job 38:5,33; Psalm 104:9; passive determined, settled, + עַלמֶּֿה 2 Samuel 13:32 (but see II. שׂום); appoint, send, frogs לְפַרְעֹךְ Exodus 8:8 (J), with accusative of person + עַל against 2 Kings 18:14. … 5. a. make a thing, or person (accusative), for, transform into (ל), Joshua 6:18 (J) make camp לְחֵרֶם, Micah 1:6 make Samaria לְעִיִ, Genesis 21:13,18; (E), Exodus 14:21 (JE), Micah 4:7 (both good sense), …”
DOMINION: Brown-Driver-Briggs
I. [רָדָה] verb have dominion, rule, dominate (Late Hebrew רָדָה, ᵑ7Jon רָדָא, chastise; Arabic
tread, trample; Syriac 
chastise, also (and so Assyrian radû) go, flow); — …THOUGHTS AND CONCEPTS TO CONSIDER FOR PICTURES AND PERCEPTIONS | SOURCE LITTERAE IGNOTAE BY SCHNAPP, Infra.
NOTE: None of these categories are mandatory. Whatever “resonates” with your heart is suggested.
I - The Supernatural Order (#1-#18)
A. God (#1, #4)
B. Angels (#2, #5)
1. in heaven (#2)
2. in hell (#5)
C. Saints (#3, #10-#14)
D. Man as spiritual being (#6-#9, #15-#18)
1. as God's creation (#6-#9)
2. as believer, practitioner (#15-#18)
II - The Human Order (#19-#189)
A. Kinship relations (#19-#45) 1.Fathers (#19-#21)
2. Mothers (#22)
3. Step-parents (#23-#24)
4. Children (#25-#26)
5. The five stages of human development (#27-#31)
6. Siblings (#32-#33)
7. Relations outside the nuclear family (#34-#42)
8. The marital unit (#43-#44)
9. The clan (#45)
B. Permanent bodily afflictions (#46-#58)
- Impaired senses (#46-#51, #58)
- General conditions (#52-#57)
1. Head (#59-#112)
a. Upper section (#60-#71)
b. Hair (#72-#76)
c. Ears (#85-#87)
d. Nose (#88, #91)
e. Facial bones (#92-#94)
f. Mouth (#59, #95-#106)
g. Lower section (#107-# 112)
2. Upper Body (#113-#134)
a. Bones (#113-#116)
b. Extremities (#117-#129)
c. Larger torso structures (#130-#134)
3. Middle Section of Body (#135-#166)
a. Lower torso (#135-#136, #138-#143)
b. Organs, Innards (#137, #144-#148, #150-#154)
c. Organic fluids (#149, #155-#157)
d. Organs of excretion, excrement (#158-#161)
e. Sexual organs (#162-#166)
4. Lower Body (#167-#179) D. Skin diseases (#180-#189)
III - The Church (#190-#341)
A. Hierarchy of church offices (#190-#219)
1. The priesthood (#190-#219)
2. Teaching, education (#209-#213)
3. Monastic life (#214-#219)
B. The temple of worship (#220-#341)
1. Types of ecclesiastical structures (#220-#224)
2. Architectural features (#225-#282)
3. Church equipment (#283-#341)
a. Liturgical and sacramental objects (#283-#304)
b. Literary/musical texts for the liturgy (#305-#323)
c. Liturgical robes (#324-#341)
IV - The Secular Hierarchy (#342-#447)
A. Positions of authority (#342-#352, #354-#357)
B. Middle to lower stations in life (#353, #358-#365)
C. Estate managers (#366-#368)
[153 items] [15.08%]
[106 items] [10.45%]
D. Craftsmen, Workers (#369-#409)
E. Entertainers (#410-#416)
F. Morally deficient individuals (#417-#426)
G. Physically deformed individuals (#427-#428)
H. Members of hunting! exploring parties (#429-#438) I. Positions within the household (#439-#447)
V - Time (#448-#482)
A. The diurnal cycle (#448-#449)
B. The week (#450-#456)
C. Time and light (#457-#459)
D. Larger temporal units (#460-#462) E. Relational terms (#463-#465)
F. Months (#466-#477) G. Hours (#478-#482)
VI - The Socio-Economic Domain (#483-#751)
A. Clothing (#483-#503)
B. Currency (#504-#506)
C. Household equipment (#507-#532)
1. Skinning knives (#507-#508)
2. Building hardware (#509-#532)
D. Farming (#533-#569)
1. Farming implements (#533-#560) 2. Farmland (#561-#561)
E. Writing and Illuminating (#570-#593)
F. Weaving and Sewing (#594-#628)
G. Military Equipment (#629-#655)
H. Craftsman's tools (#656-#664)
I. Wine making and beer making (#665-#703)
1. Equipment for wine and beer production (#665-#687)
2. Products (#688-#691, #701)
3. Ingredients (#692-#695)
4. The vines (#695-#700, #702-#704) J. The home (#705-#751)
1. The house (#705-#714)
2. Outbuildings and agricultural supplies (#715-#726)
3. The hearth (#727-#731)
[261 items] [25.74%]
4. Kitchen implements (#732-#739) 5. Food supplies (#740-#751)
VII - The Natural World (#752-#1011)
A. Trees (#752-#800)
B. Plants (#801-#935)
1. Herbs, Flowers, Spices (#801-#881, #905-#915, #917-#921) 2. Vegetables (#882-#904, #916)
a. The onion family (#882-#890, #894)
b. The turnip family (#892-#893, #896)
c. Miscellaneous vegetables (#891, #895, #903-#904)
d. Salad vegetables and herbs (#897-#901)
3. Grains (#922-#929)
4. Legumes (#930-#935)
C. Birds (#936-#999)
D. Insects (#1000-#1011)
END OF REVIEW: finis
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