Gertrude of Nivelles

Family and childhood 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?" 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, Pepin and his family (including young Gertrude) moved with the king's court. Thus, Gertrude became introduced to politics during her childhood in the royal court. Arnulf of Metz, Pepin'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. However, later scholars have disagreed. Marriage proposal Gertrude's biography begins with her father hosting a banquet when Gertrude was ten years old. That the king accepted Pepin's invitation to the dinner at all shows Pepin's standing as well as that of his family. 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." Marriage alliances were important in this era although scholars disagree as to the extent parents or kings asserted power over spousal choice. The marriage between Gertrude's sister Begga and Ansegisel helped set the stage for a Carolingian takeover of Austrasia. 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. 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. 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. 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, Pepin returned to the east in 640, taking Gertrude with him. Soon after, Pepin himself died, giving Gertrude the freedom to take the veil and enter the monastic life. Mothers, she says, were required to raise their daughters to be obedient and disciplined, and the standard "maternal feelings" were "vigilance and worry". The biographer of Gertrude mentions that after the death of Pepin 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. 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." Itta lost this right after the death of her husband, Pepin, 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. Foundress Christianity was not 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. 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." 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. Upon Itta's death at about the age of 60 in the year 652, twelve years after the death of her husband, Pepin, However, when Suzanne Wemple used Nivelles as an example of the latter, claiming that Gertrude ruled Nivelles jointly with Amand "around 640," Monastic life 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 envoys 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." 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. Death of Foillan 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. 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. There is much praise of Gertrude in the text. ==Veneration==

Gertrude is the patron saint of the City of Nivelles. The towns of Geertruidenberg, Breda, and Bergen-op-Zoom in North Brabant, also are under her patronage. The hundred years-old secondary school "Collège Sainte-Gertrude de Nivelles" founded by the Cardinal Désiré-Joseph Mercier in the city owes its name to the saint. ==Gertrude of Nivelles in Literature==

Canoness Vita Sanctae Geretrudis and the Additamentum Nivialense de Fuilano 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. 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. Based on his reference to himself "with another brother," the author is most likely male. The Vita was originally written for Abbot Agnes, who succeeded Wulfetrud upon her death. Source integrity 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. 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." ==Relationship with Arnulf of Metz==

Gertrude's relationship with Arnulf of Metz is a persistent source of confusion for scholars and students alike. Numerous sources point to a relationship between Gertrude and Arnulf, while others believe this relationship is invented. In particular, the debate focuses on Arnulf's relationship with Ansegisel, the husband of Begga, Gertrude's sister. Sources that include Arnulf in the Pippinid family state that Arnulf is that father of Ansegisel. Sources making the opposite claim do not. Ian Wood recommends focusing only on the four earliest sources for this information, as later sources are based on these few documents. He starts with the continuations of the chronicles of Fredegar, which do not mention this connection, and are based on an earlier work. He says that "since Childebrand himself was the half-brother of Charles Martel, it is not surprising that the Fredegar continuator add the information contained in the Liber Historiae Francorum material largely concerned with Austrasia and Frisia" in 751. However, he adds no information regarding Arnulf at this time. The Liber is one of the earliest works detailing the history of this period and makes no mention of the relationship between Arnulf and Ansegisel. Moving to a later source, Wood shows how the Annales Mettenses Priores radically change the picture (from the Liber, the earliest source for the late seventh century, written in 727). The Annales allude to the power held by previous members of the family, especially by Pippin I. They also allude to Pippin I's relationship to Arnulf, Bishop of Metz, although they do not specify the nature of that relationship. In addition they talk with great admiration of Pepin II's grandmother, Itta, and his Aunt, Gertrude. From the start, therefore, the Annales Mettenses Priores announce their intention of turning the history of the seventh and eighth centuries into a history of the Pippinids, or the Carolingians they were to become." As a result of this shift, Wood argues that "For the period up until 714, therefore, Annales Mettenses Priores produce a substantially different account of events from that offered by the Liber Historiae Francorum, making Pepin the center of attention, and conferring on him complete power from the Battle of Tertry onwards." This change in focus, while not invalid per se, certainly is problematic, because the Annales were written long after the time period they describe. This is especially important, notes Wood, because "as a reading of history the so-called Metz Prior Annals have been extremely influential, providing the most popular interpretation of the late Merovingian period. Nevertheless, they show the Pippinids and Merovingian history as the Carolingians wished to see them." Despite this different focus, even the Metz Annales do not state that Arnulf is Ansegisel's father, saying only that he is a great ally of Pippin. Wood believes that the shift in focus of the Metz Prior Annals is deliberate, citing the need to glorify the sanctity of the newly powerful Pippinids. "The other asset which the family was to develop, its sanctity, was beginning to be realized only in the last decades of the seventh century. Although Arnulf of Metz is thought to have been Pepin II's grandfather, the evidence for this is not early, and even the Annales Mettenses Priores were uncertain about the nature of the relationship between Arnulf and the Pippinids." According to Wood, this link comes first from Paul the Deacon (Gesta episcoporum Mettensium) and is suspect, as Paul was not familiar with the events he was writing about and had limited access to reference materials. Of the other early sources that might establish a link between Ansegisel and Arnulf, all that is left is the Vita Arnulfi, or "Life of Arnulf." However, according to Wood, it is "not clear that the Vita Arnulfi... was written in the seventh century." It is possible that this work was a forgery, created later to sanctify the Carolingian line. This argument is not without base, because after Gertrude died in 659, "her sanctity was unquestionably promoted by the family in the late seventh century" beginning with her 'Vita in 670. == Recent popular culture ==

The assignment of Gertrude as patron of cats and the designation of the cat as one of her attributes seems to date from the 1980s. It is not mentioned at all in Madou's extensive historical survey from 1975. A more superficial association of Gertrude with the cat as a mouse hunter goes further back. Her veneration as protector against rats and mice dates from the early 15th century during the Black Death and spread from southwestern Germany to the Netherlands and Catalonia. Some 20th-century folklore studies research conflated her with the Germanic goddess Frigg, who may have been depicted riding a cat. The authoritative Handwörterbuch des deutschen Aberglaubens (published in multiple volumes, 1927–1942) does not verify the connection to cats. The first major English-language publication presenting her as patron of cats is a 1981 catalogue of the Metropolitan Museum of Art. == Family ==