Gertrude of Nivelles

The early history of Gertrude's family is not well documented. The anonymous author of her Early Middle Ages biography, Vita Sanctae Geretrudis, only hints at her origins: "it would be tedious to insert in this account in what line of earthly origin she was descended. For who living in Europe does not know the loftiness, the names, and the localities of her lineage?"[3] Gertrude's father, Pepin of Landen (Pippin the Elder), a nobleman from east Francia, had been instrumental in persuading King Clothar II to crown his son, Dagobert I, as the King of Austrasia. Due to her position at the palace, Gertrude's mother, Itta of Metz, was likely acquainted with Amandus, the Bishop of Maastricht.

When Dagobert succeeded his father and the court moved to Neustria, Pippin and his family (including young Gertrude) moved with the king's court.[4][5] Thus, Gertrude became introduced to politics during her childhood in the royal court. Arnulf of Metz, Pippin's close ally, was one of several royal counselors who received ecclesiastical posts after a secular career. McNamara argues that Arnulf retired into religion at the time of Clothar's death in 628, but he kept close ties to the family by marrying his son to Gertrude's sister, Begga.[6] However, later scholars have disagreed.

St. Gertrude of Nivelles by an anonymous Flemish painter (ca. 1530)

Gertrude's biography begins with her father hosting a banquet when Gertrude was ten years old.[7] That the king accepted Pippin's invitation to the dinner at all shows Pippin's standing as well as that of his family.[8] At this feast, the King asked Gertrude if she would like to marry the "son of a duke of the Austrasians.... for the sake of his worldly ambition and mutual alliance."[3] Gertrude declined and "lost her temper and flatly rejected him with an oath, saying that she would have neither him nor any earthly spouse but Christ the Lord."[9]

Marriage alliances were important in this era although scholars disagree as to the extent parents or kings asserted power over spousal choice.[10] The marriage between Gertrude's sister Begga and Ansegisel helped set the stage for a Carolingian takeover of Austrasia.[11] The marriage of their son Pepin the Middle and Plectrude later secured the lands of Plectrude's parents Hugobert and Irmina of Oeren between the Rhine, Moselle and Meuse rivers, because Plectrude was an only child. Begga's sons enhanced Pepin's power by marrying women with political connections in the north and northwest.[11] All agree that the girl's personal feeling mattered little. One scholar speculated that if Pippin I had lived longer, he would likely have forced Gertrude to marry the son of the Austrasian duke, thus giving power to the Pippinids sooner to supplant the Merovingians.[11]

Dagobert died in 639 and was succeeded in Neutria by Clovis II and in Austrasia by Sigebert III. When Pippin died, Gertrude's brother Grimoald competed with Otto to become the new mayor of the palace.[12] After Otto died in battle, "the dignity of mayor of Sigebert's palace and control of all the kingdom of Austrasia was thus decisively assured to Grimoald" and the Pippinids.[13]

The mention of Gertrude's decided rejection of her Austrasian suitor is unique for the era. At least one scholar considers it to have been deliberately included by the chronicler as expressing her character.[14] The reference to a prior betrothal to Christ becomes common in later saints' lives. The suitor, while irritated, is not emotionally affected by this rejection.

After Dagobert's death, Pippin returned to the east in 640, taking Gertrude with him. Soon after, Pippin himself died, giving Gertrude the freedom to take the veil and enter the monastic life.[9] Scholars debate the date of the death of Pippin. Some sources date it as late as 650,[8] although others date it much earlier.

The Vita describes how Itta, in order to prevent "violent abductors from tearing her daughter away by force," shaved her daughter's hair, leaving only a crown shape.[15] This action, known as tonsuring, marked Gertrude for a life of religious service. There were constant requests by "violators of souls" who wished to gain wealth and power by marrying Gertrude. As detailed in the Vita, only Itta's foundation of the Abbey of Nivelles stopped the constant flow of suitors interested in marrying Gertrude in order to ally with her wealthy family.[16]

Susan Wemple argues that Gertrude's story is an example of mothers dominating their daughters in Merovingian times in an effort to "safeguard [their] daughters' sexual purity and secure [their] future."[17] Mothers, she says, were required to raise their daughters to be obedient and disciplined, and the standard "maternal feelings" were "vigilance and worry"[18] The biographer of Gertrude mentions that after the death of Pippin the Elder in 640, his widow Itta pondered daily on what was to become of her and her daughter. Upon the advice of Amand, she ordered the construction of a monastery to which she and Gertrude could retire.[19]

According to Wemple,

"A mother's importance was acknowledged in law insofar as she had the right to assume the guardianship for her fatherless children. In the propertied classes, this meant that a widow could exercise considerable power by managing the estates of her minor children and arranging for their marriages."[20]

Itta lost this right after the death of her husband Pippin because their sons had come of age. She still had the option to find a suitable husband for Gertrude. Catherine Peyroux has said that Itta established the monastery in order to protect her and her daughter in the event that her sons fell out of favor with the ruling dynasty, as well as to safeguard the family lands from plunder or seizure through forced marriage.[16]

Nivelles (Belgium), fore-part and southern door of the Saint Gertrude Collegiate church (eleventh or thirteenth century)

Christianity was not at all widespread in Gertrude's place and time. It was only the development of cities and the initiative of bishops that led to a vast movement of evangelism, and a flowering of monasteries in the 7th and 8th centuries.[21]

Gertrude's Vita describes how Bishop Amand came to Itta's house, "preaching the word of God. At the Lord's bidding, he asked whether she would build a monastery for herself and Christ's handmaid, Gertrude."[15] Itta founded Nivelles, a double monastery, one for men, the other for women. However, after they entered the religious life, Gertrude and her mother suffered "no small opposition" from the royal family. During this period, trials for the family are mentioned involving the usurper Otto's bid to replace the Pippinids at the side of the king.[8]

There is some precedent for Gertrude and Itta's move to the monastery at Nivelles. According to Wemple, "during the second half of the seventh century, women in Neustrian-Burgundian families concentrated on the creation of a network of monasteries rather than on the conclusion of politically advantageous unions, while families whose holdings were in the northeastern parts of the kingdom, centering around the city of Metz, were more concerned with the acquisition of power through carefully arranged marriages." Itta's move to start a monastery was thus not completely out of the ordinary, and may have in fact been the norm for a widowed noblewoman.[22]

Upon Itta's death at about the age of 60 in the year 652, twelve years after the death of her husband Pippin,[3] Gertrude took over the monastery. At this time, Gertrude took the "whole burden of governing upon herself alone," placing affairs of the family in the hand of "good and faithful administrators from the brothers." Some have argued that this implies that Gertrude ruled the monastery with an abbot. Frankish double monasteries were almost always led by an abbess, or jointly by an abbess and abbot.[23] However, when Suzanne Wemple used Nivelles as an example of the latter, claiming that Gertrude ruled Nivelles jointly with Amand "around 640,"[23] she casts doubt on her own theory by mistaking the date. Many later scholars date the foundation of Nivelles between 647 and 650.[24]

Console Oudegracht 321

The Vita states that in Gertrude, "temperance of character, the sobriety of her heart and the moderation of her words she anticipated maturity." She was "an intelligent young woman, scholarly and charitable, devoting herself to the sick, elderly, and poor," and as knowing much of the scripture by memory. Gertrude also memorized passages and books on divine law, and she "openly disclosed the hidden mysteries of allegory to her listeners." Her Vita describes Gertrude as building churches, and taking care of orphans, widows, captives, and pilgrims.

Upon becoming abbess, Gertrude "obtained through her envoy's men of good reputation, relics of saints and holy books from Rome, and from regions across the sea, experienced men for the teaching of the divine law and to practice the chants for herself and her people."[3]

Fouracre and Gerberding assert that the men from across the sea are from Britain and Ireland and also highlight this as an example of the importance of Rome to the Franks long before Charlemagne ever had a relationship with the Pope.[8] This is supported by Peyroux, Wemple, and the ancient Chronicles of Fredegar.

She welcomed foreigners, lay or religious. She especially welcomed Irish monks who, since the sixth century, traveled to evangelize.[25] Among the numerous pilgrims that visited the monastery of Nivelles were the two brothers, Foillan and Ultan, both Irish monks on their way from Rome to Peronne, where their brother Fursey, lay buried.[19] According to Wemple, "The Irish monasteries, with the ancient tradition of oral learning, were at the time the most distinguished centers of scholarship".[26]

In the Additum Additamentum Nivialense de Fuilano, an addendum to the Vita Sanctae Gertrudis, there is a story about several events involving Irish monks led by Foillan that involve Gertrude and the Abbey of Nivelles.[27]

Before the foundation of Nivelles, Irish monks led by Foillan traveled to Francia, from Fursey's monastery in Ireland to escape pagan raids. They were received by Erchinoald, mayor of the palace, but were later expelled by him and moved to live with Itta and Gertrude. Grimoald and the Pippinids were happy to accept them and built the monastery of Berbrona for them with the help of Itta and Gertrude. In other works this monastery is referred to as Fosses.[28] There is much praise of Gertrude in the text.[27]

Sometime later, Foillan went on a journey, saying mass in Nivelles before leaving. Ian Wood says that the purpose of Foillan's journey was to visit his benefactors, but he provides no evidence for this claim other than a citation of the Additamentum.[28] After only a day of traveling, Foillan and his three companions were betrayed and murdered by an evil man who offered them shelter for the night in his house and then sold their belongings. Upon learning that Foillan did not reach his destination, the brothers of his monastery began to search for him. However, it was Gertrude who succeeded in finding Foillan's body 77 days after he was murdered, on the anniversary of his brother Fursey's death. The four bodies were immediately brought to Nivelles.[27]

"Dido, Bishop of Poitiers, and the mayor of the palace, Grimoald, a man of illustrious standing," arrived by chance, or, as the text hints, divine intervention at Nivelles shortly before the bodies and the two men carried Foillan into Nivelles "on their own shoulders." Foillan's body was then taken to his own monastery "and when noblemen had flocked from all sides to meet him and carried him on their own shoulders" he was buried at Fosses.[27]

The first miracle attributed to Gertrude in the Vita takes place at the altar of Pope Sixtus II the Martyr as Gertrude was standing in prayer. "She saw descending above her a flaming pellucid sphere such that the whole basilica was illuminated by its brightness." The vision persisted for about half an hour and later was revealed to some of the sisters at the monastery. The anonymous author of the Vita believes that this vision represents a "visitation of the True Light."[3]

The second miracle attributed to Gertrude in the Vita took place as the anonymous author and his friend were peacefully sailing over the sea on the monastery's business. This account is felt by some to indicate that the author was an Irish monk.[8] In the account, an incredible storm appears as well as a sea monster, causing great despair as "the sailors... turned to their idols," evidence of the persistence of paganism at the time.[8] In desperation, the author's friend cries out to Gertrude to save himself and his companions from the storm and monster. Immediately the storm subsides and the monster dives back into the deep.[3]

Before her death, Gertrude appointed her niece Wulfetrud as Abbess of Nivelles. Wulfetrud's position was precarious because her father, Grimoald I, had usurped the Austrasian throne.[8] According to Ian Wood, "It was the Neustrian court that had ended Grimoald's usurpation of the Austrasian throne."[5] The Vita states that "out of hatred of her father that kings, queens, and even priests... wished to drag her from her place" and steal Wulfetrude's property. Wulfetrud was only 20 years old at the time.[8]

Wilfetrud's appointment was a testament to Gertrude's power and influence within the abbey and the Catholic Church itself.[8] According to the Vita, Wulfetrud kept her position "through the grace of God."[3] At the same time, however, Gertrude was unable to help "Grimoald or his daughter against Clovis II."[29]

Nivelles (Belgium), the Saint Gertrude of Nivelles statue

Gertrude is portrayed as leading a devout life until her death.It is possible that after taking the veil in ca. 640, she never left the monastery cloister, thus escaping politics and local affairs.[8] Gertrude is described as "exhausted by a life of charity, fasting and prayer" at the end of her short life.[30] The Cambridge Medieval History says that "because of too much abstinence and keeping of vigils... her body was sorrily exhausted with serious illness."[8]

Gertrude's Vita describes her, after relinquishing her role as abbess, spending her time praying intensely and secretly wearing a hair shirt. According to her biographer, Gertrude felt the time of her death approaching and asked a pilgrim from the Fosses monastery when she would die. This pilgrim is commonly believed to be Ultan, Foillan's brother. Fouracre and Gerberding dispute that Ultan was Abbot of Fosses, but there is some speculation.[8] Ultan prophesied that Gertrude would die on 17 March, the very next day, and also the feast day of Saint Patrick. Furthermore, Ultan prophesied that "she may pass joyously because blessed Bishop Patrick with the chosen angels of God... are prepared to receive her." True to the prophecy, Gertrude died the next day after praying all night and taking communion. Shortly after her death, the monk Rinchinus as well as the author of the Vita noticed a pleasant odor in cell with her body.[3]

Just before her death in 659, Gertrude instructed the nuns at Nivelles to bury her in an old veil left behind by a traveling pilgrim and Gertrude's own hair shirt. She died in poverty, 17 March 659, at the age, we are told, of thirty-three years.[30]

Gertrude's choice of burial clothing is a pattern in medieval hagiography as an expression of humility and piety. Her death and the image of her weak and humble figure is, in fact, a critical point in her biographer's narrative. Her monastery also benefitted from this portrayal because the haircloth and veil in which Gertrude was interred became relics. Bonnie Effros contends that identification with tombs like Gertrude's signaled higher privilege and prestige within the church. Tombs covered with cloths often functioned as altars for those who had access to them. At Nivelles, her relics were only publicly displayed for feast days, Easter, and other holy days.[31]

The Vita was originally thought to have been written in the eleventh century, but this was later disproven with the discovery of a version dating from the eighth century. Bruno Krush argues that the work is written around the same time that the events it describes take place, and there is wide agreement that it was written before 670, and after 663. The time range is determined using a combination of Latin style, references by contemporary works, the accuracy of the events (indicating a close proximity to their occurrence), and references in the text to known events. The Vita is one of just a few sources dating from seventh century France, and one of only three from Austrasia (all of which deal with Gertrude). This makes the Vita very important as a source for Charlemagne's ancestry as well as placing the "Cradle of the Carolingians" in the middle Meuse in Brabant as opposed to Moselle in Luxembourg, where Pepin II and Plectrude had large tracts of land.[8]

The author of Vita writes as a first-hand witness to the events he describes. Although it is perfectly plausible that he could have been a monk or nun, and there some debate on this topic.[33] Based on his reference to himself "with another brother," the author is most likely male.[34]

The Vita was originally written for Abbot Agnes, who succeeded Wulfetrud upon her death.

As indicated by Charlemagne's inclusion of Arnulf of Metz in his family tree (in a work by Paul the Deacon, a Lombard), there were incentives to being associated with saints in Carolingian times. Fouracre and Gerberding argue that there were large incentives to being associated with saints in the seventh century as well, casting doubt on the genealogy presented in many sources. However, these scholars argue that the close temporal relationship of the three Austrasian sources to the life of Gertrude as well as the monastic audience of the works make them more than likely credible.[8]

According to Catherine Peyroux, who believes that because author is writing very near Gertrude's lifetime, account must at least be "essentially plausible to Gertrude's contemporaries."[34]