Life

There is no direct record of her parents, but it has been suggested that she came from a family of senatorial status which had originated in Aquitaine,[1] and was a daughter of Arnoald, Bishop of Metz, son of Ansbertus. Her brother was Saint Modoald, Bishop of Trier, and her sister was the abbess, Saint Severa.

She married Pepin of Landen, Mayor of the Merovingian Royal Palace.[2] After Pepin’s death in 640, Itta and her daughter, Gertrude, withdrew from the capital for a life of religious reflection.[1] Later, around 647, on the advice of Amandus, the Bishop of Maastricht, she founded the Abbey of Nivelles. The abbey was originally just a community of nuns, but it later became a double monastery when the nuns were joined by a group of Irish monks who offered them support in the operations of the abbey. She might have appointed her daughter, Gertrude, as its first abbess, while she herself lived there as a simple nun, assisting the young abbess by her advice.

Itta died at the abbey on 8 May 652.

Children

Itta had another daughter by Pepin, Abbess Begga of Andenne, who had married Ansegisel, son of Arnulf of Metz prior to joining the monastery.[1] By Begga, she is the grandmother of Pepin of Herstal and one of the matriarchs of the great Carolingian family.
Her sons were Grimoald, later Mayor of the Palace, and father of King Childebert the Adopted; Itta’s second son Bavo (or Allowin), became a hermit and was later canonized. Both her daughters were also canonized, as was she. Her feast day is celebrated on 8 May.

Patronage

Itta is honored as the patron saint of the French village of Itteville, which was founded on the site of a farm which she had established.

The post Saint Itta of Metz appeared first on Michael A. Hartmann.

Family and childhood

The early history of Gertrude’s family is not well documented. The anonymous author of her Vita 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 St. Amandus, the Bishop of Maastricht.

When Dagobert succeeded his father and the court moved to Neustria, Pippin became mayor of the palace, 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. However, later scholars have disagreed.

Marriage proposal

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 power and 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.”

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.

Dagobert died in 639 and was succeeded by Sigebert. When Pippin died, Gertrude’s brother Grimoald competed with Otto to become the new mayor of the palace; he revolted in a grab for power.[12] After Otto died in battle a decade later, “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 in 640, Pippin returned to the east, 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.

After her father’s death

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.

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 with dogs and cats St. 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 Saint 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 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.

Foundress

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.

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.

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.

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.[22] However, when Suzanne Wemple used Nivelles as an example of the latter, claiming that Gertrude ruled Nivelles jointly with Saint Amand “around 640,”[22] she casts doubt on her own theory by mistaking the date. Many later scholars date the foundation of Nivelles between 647 and 650.

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.”

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, travelled to evangelize.[24] 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.[18] According to Wemple, “The Irish monasteries, with the ancient tradition of oral learning, were at the time the most distinguished centers of scholarship”.

Death of Foillan

In the Additum Additamentum Nivialense de Fuilano, an addendum to the Vita Sanctae Geretrudis, there is a story about several events involving Irish monks led by Foillan that involve Gertrude and the Abbey of Nivelles.[26]

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.[27] There is much praise of Gertrude in the text.

Some time later, Foillan went on journey, saying mass in Nivelles before leaving. Ian Wood says that the purpose of Foilan’s journey was to visit his benefactors, but he provides no evidence for this claim other than a citation of the Additamentum.[27] After only a day of travelling, 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.

“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 noble men had flocked from all sides to meet him and carried him on their own shoulders” he was buried at Fosses.

Miracles

Shrine of St. Gertrude of Nivelles, originally made in 1272-1298; this reproduction, in the Pushkin Museum, was cast from the original. In 1940, a German bomb smashed the original reliquary into 337 fragments. It was subsequently rebuilt.

Miraculous vision

The first miracle attributed of Gertrude in the Vita Sanctae Geretrudis 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 Sanctae Geretrudis believes that this vision represents a “visitation of the True Light.”

Salvation of the sailors

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.

Appointment of Wulfetrud

Before her death, Gertrude appointed her niece Wulfetrud as Abbess of Nivelles. Wulfetrud’s position was precarious because her father, Grimoald I, King of the Lombards, had warred against the Merovingians.[8] According to Ian Wood, “It was the Neustrian court that had ended Grimoald’s ursurpation of the Austrasian throne.”[5] Evidence for this claim comes from the Vita Sanctae Geretrudis, which 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 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.”[28]

Death

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.[29] 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 March 17, 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, Gererude 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.

Just before her death in 659, Gertrude instructed the nuns at Nivelles to bury her in an old veil left behind by a travelling pilgrimess and Gertrude’s own hair shirt. She died in poverty, 17 March 659, at the age, we are told, of thirty-three years.[29]

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 hair cloth 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 remains because relics were only publicly displayed for feast days, Easter, and other holy days.[30]

Veneration

Although Gertrude was never formally canonized, in 1677 Pope Clement XII declared her universal feast day to be March 17. 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. Saint Gertrude was also the patron saint of the Order of the Holy Cross (Crosiers or Crutched Friars). In the Crosier Church in Maastricht, the Netherlands, a large mural from the 16th century depicts eight scenes from her life and legend.

The legend of Gertrude’s vision of the ocean voyage led her to be as well the patron saint of travelers. In memory of this event, medieval travelers drank a so-called “Sinte Geerts Minne” or “Gertrudenminte” before setting out on their journey. Her attention to the care of her garden led her assistance to be invoked by gardeners, and also against rats and mental illness.
Le Tour Sainte-Gertrude is a traditional procession around Nivelles. The abbesses and the canons used to regularly make a long journey outside the walls of the Abbey in emulation of St. Gertrude, to meet the farmers, the poor and the sick. Many of the pilgrims participate in costume, as they accompany a cart bearing a reliquary containing Gertrude’s relics. In May 2004, the Saint Gertrude Tour was proclaimed “Oral and Intangible Heritage Masterpiece of the French Community.”

Gertrude of Nivelles in Literature

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.[32] Based on his reference to himself “with another brother,” the author is most likely male.[33] The Vita was originally written for Abbot Agnes, who succeeded Wulfetrud upon her death.

Source integrity

As indicated by Charlemagne’s inclusion of the saintly 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.”[33]

Relationship with St. 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,[34][35] while others believe this relationship is invented.[8][36] 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.[37] 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.”[38] 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.”[38]

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.”[38] 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.”[5] 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.”[5] 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.[5]

Recent popular cult

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 Plague and spread from Southwestern Germany to the Netherlands and Catalonia. 20th-century folkloristic research associated her with the Germanic goddess Frigg, who may have been depicted riding a cat.[39] Again, the authoritative Handbuch des deutschen Aberglaubens (1927-1942) does not verify this. The first major English-language publication presenting her as patron of the cats is a 1981 Catalogue of the Metropolitan Museum of Art.[40]

The post Saint Gertrude of Nivelles appeared first on Michael A. Hartmann.

Genealogy

The Vita Sancti Arnulfi, written shortly after the saint’s death, states that he was of Frankish ancestry, from “sufficiently elevated and noble parentage, and very rich in worldly goods”.[1] Shortly after 800, most likely in Metz, a brief genealogy of the Carolingians was compiled, with no verifiable historical basis. It was modelled in style after the genealogy of Jesus in the New Testament. According to this source, Arnulf’s father was a certain Arnoald, who in turn was the son of Ansbertus and Blithilt (or Blithilde), an alleged and otherwise unattested daughter of Chlothar I. This claim of royal Merovingian descent is not confirmed by the contemporary reference in the Vita. Under Salic Law no children of Blithilde would be recognized as legitimate heirs to the dynasty, so an event like this would hardly be recorded, least remembered after many centuries.
J. Depoin observed that Arnulf was identified as a Frank in contemporary documents, whereas Arnoald was identified by Paul the Deacon as a Roman.[2] Based on the Vita Gundolphi Arnulf’s father was Bodegisel, a Frankish noble. David Humiston Kelley then proposed that Arnoald was likely an ancestor of the Carolingians through a daughter Itta, wife of Pepin of Landen. Christian Settipani carefully revisited and expanded upon the work of Depoin and Kelley, and concurred in Arnulf’s descent from Bodegisel instead of Arnoald, but noting that there was a connection between the Ripuarian Frankish royal house and the Carolingians. He argued (without dismissing the possibility of Itta’s being Arnoald’s daughter) that there was a connection through Arnulf’s wife Doda, who he posited as a daughter of Arnoald. Kelly then considered probable Settipani’s proposed connection between the Carolingians and Arnoald.

Life

Arnulf was born to an important Frankish family near Nancy in Lorraine around 582.[3] The family owned vast domains between the Mosel and Meuse rivers.[4] As an adolescent, he was called to the Merovingian court of king Theudebert II (595–612) of Austrasia[5] where he was educated by Gondulf of Provence.[3] Arnulf was later sent to serve as dux at the Schelde.
Arnulf gave distinguished service at the Austrasian court under Theudebert II. He distinguished himself both as a military commander and in the civil administration; at one time he had under his care six distinct provinces.[5] Arnulf was married ca 596 to a noblewoman whom later sources give the name of Dode or Doda, (born ca 584). Chlodulf of Metz was their oldest son, but more important is his second son Ansegisel, who married Begga daughter of Pepin I, Pepin of Landen. Arnulf is thus the male-line grandfather of Pepin of Herstal, great-grandfather of Charles Martel and 3rd great-grandfather of Charlemagne.

The rule of Austrasia came into the hands of Brunhilda, the grandmother of Theudebert, who ruled also in Burgundy in the name of her great-grandchildren. In 613 Arnulf joined his politics with Pepin of Landen and led the opposition of Frankish nobles against Queen Brunhilda. The revolt led to her overthrow, torture, and eventual execution, and the subsequent reunification of Frankish lands under Chlothachar II.

He and his friend Romaricus, likewise an officer of the court, planned to make a pilgrimage to the Abbey of Lérins.[5] Chlothachar, who appreciated Arnulf’s administrative skills, offered him the vacant see of Metz, the capital of the Autrasian kingdom. His wife took the veil as a nun in a convent at Treves, and Arnulf saw it as a sign of God and became a priest and bishop afterwards. Arnulf continued to serve as the king’s steward and courtier.

Chlothachar later made his son Dagobert I king of Austrasia, which he ruled with the help of his adviser Arnulf. Pepin of Landen, became the Mayor of the Palace. In 624 Pepin and Arnulf encouraged Dagobert in the murder of Chrodoald, an important leader of the Frankish Agilolfings family.

During his career he was attracted to religious life, and he retired to become a monk. He retired around 628 to a hermitage at a mountain site in his domains in the Vosges. His friend Romaric, whose parents had been killed by Brunhilda, had preceded him to the mountains around 613, and together with Amatus had already established Remiremont Abbey there. After the death of Chlothachar in 629, Arnulf settled near Habendum, where he died some time between 643 and 647. He was buried at Remiremont.[4] Arnulf was canonized as a saint by the Roman Catholic Church. In iconography he is portrayed with a pastoral staff in his hand.

Legends

There are three legends associated with Arnulf:

The Legend of the Ring

Arnulf was tormented by the violence that surrounded him and feared that he had played a role in the wars and murders that plagued the ruling families. Obsessed by these sins, Arnulf went to a bridge over the Moselle river. There he took off his bishop’s ring and threw it into the river, praying to God to give him a sign of absolution by returning the ring to him. Many penitent years later, a fisherman brought to the bishop’s kitchen a fish in the stomach of which was found the bishop’s ring. Arnulf repaid the sign of God by immediately retiring as bishop and becoming a hermit for the remainder of his life.

The Legend of the Fire

At the moment Arnulf resigned as bishop, a fire broke out in the cellars of the royal palace and threatened to spread throughout the city of Metz. Arnulf, full of courage and feeling unity with the townspeople, stood before the fire and said, “If God wants me to be consumed, I am in His hands.” He then made the sign of the cross at which point the fire immediately receded.

The Legend of the Beer Mug

It was July 642 and very hot when the parishioners of Metz went to Remiremont to recover the remains of their former bishop. They had little to drink and the terrain was inhospitable. At the point when the exhausted procession was about to leave Champigneulles, one of the parishioners, Duc Notto, prayed “By his powerful intercession the Blessed Arnold will bring us what we lack.” Immediately the small remnant of beer at the bottom of a pot multiplied in such amounts that the pilgrims’ thirst was quenched and they had enough to enjoy the next evening when they arrived in Metz.

The post Saint Arnulf of Metz appeared first on Michael A. Hartmann.

Through the marriage of his daughter Begga to Ansegisel, a son of Arnulf of Metz, the clans of the Pippinids and the Arnulfings were united, giving rise to a family which would eventually rule the Franks as the Carolingians.

Life

Pepin’s father is named Carloman by the Chronicle of Fredegar, the chief source for his life. His byname comes from his probable birthplace: Landen, modern Belgium. However, according to Godefroid Kurth, it was only in the twelfth century that the chroniclers of Brabant began to associate him with that locality. He is sometimes called Pepin I and his other nicknames (Elder and Old) come from his position at the head of the family called the Pippinids after him.

He was lord of a great part of Brabant, and governor of Austrasia, when Theodebert II. king of that country was defeated by Theodoric II, king of Burgundy. In 613, several leading magnates of Austrasia and Burgundy abandoned Brunhilda, the great-grandmother and regent of their king, Sigebert II, and turned to Chlothar II of Neustria for support, promising not to rise in defense of the queen-regent and recognizing Chlothar as rightful regent and guardian of the young king. Chief among these leading men were Warnachar II, Rado, Arnulf, and Pepin. The latter two were described by Fredegar as the “two most powerful barons of Austrasia” and they made some agreement with Chlothar at Andernach. However, while Rado was confirmed as mayor in Austrasia and Warnachar in Burgundy, Pepin did not receive his reward until 623, when he was appointed mayor in Austrasia after Chlothar made his young son Dagobert king there. Arnulf, his lifelong friend, was appointed adviser to the new king alongside him.

Pepin was praised by his contemporaries for his good government and wise counsel. Though some enemies tried to turn the king against him, their plots were foiled and Pepin remained on good terms with the king until 629, when, for reasons unknown, he retired (or was retired) to his estates, where he remained for the next decade until Dagobert’s death.

On his death, Pepin came out of retirement to take on the mayoralty in Austrasia for the heir Sigebert III[2] and to oversee the distribution of the treasury between Sigebert and his brother, Clovis II, and his stepmother Nanthild, who was ruling on Clovis’ behalf in Neustria and Burgundy. Sigebert’s share of the inheritance was amicably surrendered, partly because of the friendship between Pepin and the Burgundian mayor of the palace, Aega. Pepin and Arnulf’s successor as chief counselor to the king, Cunibert, Bishop of Cologne, received the treasure at Compiègne and brought it back to Metz. Pepin died in 639. He was so popular in Austrasia that, though he was never canonized, he was listed as a saint in some martyrologies. Butler lists him as “blessed”. His feast day was 21 February.

He left two daughters and two sons by his equally famous wife, Itta:
Begga, married the aforementioned Ansegisel and later canonized
Grimoald, later mayor of the palace like his father
Bavo (or Allowin), became a hermit and later canonized
Gertrude, entered the convent of Nivelles founded by her mother, also later canonized.

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Life

The daughter of Pepin of Landen and his wife, Itta, Begga was the older sister of St Gertrude of Nivelles.[2] She married Ansegisel, son of Arnulf, Bishop of Metz, and had three children: Pepin of Heristal, Martin of Laon, and Clotilda of Heristal, who married Theuderic III of the Franks.[3] Ansegisel was killed sometime before 679, slain in a feud by his enemy Gundewin. Begga made a pilgrimage to Rome, and upon her return built seven churches at Andenne on the Meuse.

Veneration

She is commemorated as a saint on her feast days, 6 September and 17 December. St Begga’s feast day is 17 December according to “www.catholic.org”.[5] Some hold that the Beguine movement which came to light in the 12th century was actually founded by St Begga; and the church in the beguinage of Lier, Belgium, has a statue of St Begga standing above the inscription: St. Begga, our foundress.

The Lier beguinage dates from the 13th century. More than likely, however, the Beguines derived their name from that of the priest Lambert le Bègue, under whose protection the witness and ministry of the Beguines flourished.

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