Adelaide of Italy was an important medieval ruler and holy figure, having been called "the most important woman of her century", "the most powerful of Ottonian women" and one of the most powerful queens of the entire Middle Age. [1] [2] [3] As princess of Burgundy (as daughter of Rudolph II of Burgundy), queen of Italy (consort of Lothair II of Italy) and later Holy Roman empress (consort of Otto the Great), she had deep connections to many European regions. Having supported the Church greatly during her lifetime, she was canonized soon after her death. Historically the subject of numerous religious, artistic and scholarly works, she is now explored by modern historiography primarily as a political figure.
Adelaide was famous across Europe in her lifetime. It is even said that no other empress had been praised as much by contemporaries as Adelaide. Despite this, Simon MacLean notes that Adelaide's fame as a spiritual figure and her nachleben (afterlife) as a favourite subjects of artists, in sơme ways, have done her a disservice as a political figure. [6] In the 1930s, through her work Adelheid – Mutter der Königreiche, the scholar and politician Gertrud Bäumer utilized her myth – which combined political power, motherhood and charity – to promote the bourgeois feminist movement. [7]
According to MacLean, even though Adelaide was without doubt powerful and influential (she was the petitioner in one third of her husband Otto's extant acts between 951 and 973), it was still quite hard to separate Adelaide's and Otto's (and other family members' and advisors') individual inputs within the "black box" of rulership that they all belonged to. From the outside, the "king-plus-queen partnership" just acted together. [8]
While Nash opines that Adelaide operated in a form of rule different from the male rulers – she worked in tandem with Otto I, supported him and legitimized his rule in Italy; she actively joined the planning and policy forming processes but relied on male actors in direct military action, [9] [10] Jestice hesitates in describing Adelaide's and other Ottonian female rulers' style of ruling as feminine and separate from the masculine style: during their regencies, excepting leading armies in person (which Cunigunde of Luxembourg did), the ruling practices of Adelaide and Theophanu were not different from those of the men: establishing and renewing personal alliances, negotiating peace treaties, granting favours, making use of their symbolic capital. Evidences also suggest that this was the very same fashion they operated during their husbands' reigns. Jestice also denounces the popularly accepted notion that Adelaide and Theophanu were primarily rivals – Knut Görich opines that Jestice convincingly presents the case for this by showing that passages in Odilo of Clune's Epitaphium Adelaideae are of questionable reliability. [11] Görich also supports Jestice in defending the position that contemporary sources reveal no misogyny and basically the Ottonian society recognized the roles and abilities (except physical strength) of women, thus the commonly deemed special status of empresses and queens actually did not stand out in this context. [12] Buchinger points out that the Saxon tradition, that perceived the wife as having an equal role in the family, had influence too, and notes that Adelaide chose to stay at the court instead of returning to her lands as Matilda had done. [13] Görich opines, though, that the prominent roles and visibility the Ottonian empresses attained were partly product of circumstances created by Otto III's minority, as well as the fact he and Henry II died without issue. Görich also casts doubt on Jestice's idea of the reduced importance of female regents in the eleventh century. [14]
Modern research also tends to put the empress's piety and her support of the Church and the Christian belief in light of political considerations. Jestice opines that, "Piety was the one instrument of successful rule where the women had a distinct advantage over the male members of their family." [15] Buchinger sees her alliance with ecclesiastic groups as her way of building a sphere of influence independent from that of the emperor as well as preserving her memory and legacy. [16] She actively supported Cluny's reform and later, Cluny played a leading role in building her cult and supporting her canonization. Gertsman opines, though, that the devotion of Cluny towards Adelaide and the Ottonians was personal in nature, rather than ideological. [17] [18]
Adelaide and Theophanu are often compared and contrasted in historiography. Some modern commentators like Gunther Wolf (in his book Kaiserin Theophanu. Prinzessin aus der Fremde) see Theophanu as the one who looked forward to the future, to modern forms of ruling, while Adelaide was the conservative who looked to the past. Stefan Weinfurter sees a more multifaceted and positive image of Adelaide. According to Weinfurter, it was true that Theophanu significantly contributed to the model of ruling inspired by Ancient Rome and Byzantine, that Otto II and especially Otto III took over and developed (although this model could not become the foundation for the future, because of Otto III's sudden death), while Adelaide represented the transmission of Italian-imperial tradition to the House of Saxony. She was also attached to her Italian-Burgundian connections and finally her Alsatian-Alemannish roots. But this helped her to mediate across realms while creating new power bases in the process and constantly providing a stabilizing effect to the Ottonian Dynasty, especially in its moments of great crisis (such as when she mobilized her relationships with her Burgundian and Bavarian relatives to protect Otto III at the beginning of his reign). She also played an initiating role in the development of Alsace as a hub between the Eastern Frankish kingdom, Burgundy, Italy and Upper Rhine – the latter received such a boost in traffic, politics and economy that 200 years later it would become, in the words of Otto of Freising, "the primary force of the empire" (maxima vis regni). Through her daughter Emma of Italy, to whom she was an advisor, she influenced French politics. Weinfurter sees in her a European dimension, that should be characterized as "modern". [19] [20]
As a holy figure, she is venerated in the Catholic Church. Her feast day is December 16. [58] [59]
She is the co-patron of St Hedwig und Adelheid in Adelebsen, Göttingen (district), and the Theatine Church, Munich .
In 2015, there was the exhibition Adelheid? Werden, Wirken, Wunder? in Bonn. [60]
In 2007, a FrauenOrt in Magdeburg was created and dedicated to Adelaide together with Editha and Theophanu. [61]
Adelaide of Italy, also called Adelaide of Burgundy, was Holy Roman Empress by marriage to Emperor Otto the Great. She was crowned with him by Pope John XII in Rome on 2 February 962. She was the first empress designated consors regni, denoting a "co-bearer of royalty" who shared power with her husband. She was essential as a model for future consorts regarding both status and political influence. She was regent of the Holy Roman Empire as the guardian of her grandson in 991–995.
Matilda of Ringelheim, also known as Saint Matilda, was a Saxon noblewoman who became queen of Germany. Her husband, Henry the Fowler, was the first king from the Ottonian dynasty, and their eldest son, Otto the Great, restored the Holy Roman Empire in 962. Matilda founded several spiritual institutions and women's convents. She was considered to be extremely pious, righteous and charitable. Matilda's two hagiographical biographies and The Deeds of the Saxons serve as authoritative sources about her life and work.
Theophanu was empress of the Holy Roman Empire by marriage to Emperor Otto II, and regent of the Empire during the minority of their son, Emperor Otto III, from 983 until her death in 991. She was the niece of the Byzantine Emperor John I Tzimiskes. Theophanu was known to be a forceful and capable ruler, and her status in the history of the Empire was in many ways exceptional. According to Wilson, "She became the only consort to receive the title 'co-empress', and it was envisaged she would succeed as sole ruler if Otto II died without a son."
Otto II, called the Red, was Holy Roman Emperor from 973 until his death in 983. A member of the Ottonian dynasty, Otto II was the youngest and sole surviving son of Otto the Great and Adelaide of Italy.
Agnes of Poitou was the queen of Germany from 1043 and empress of the Holy Roman Empire from 1046 until 1056 as the wife of Emperor Henry III. From 1056 to 1061, she ruled the Holy Roman Empire as regent during the minority of their son Henry IV.
Louis V, also known as Louis the Do-Nothing, was a king of West Francia from 979 to his early death in 987. During his reign, the nobility essentially ruled the country. Dying childless, Louis V was the last Carolingian monarch in West Francia.
Ezzo, sometimes called Ehrenfried, a member of the Ezzonid dynasty, was Count Palatine of Lotharingia from 1015 until his death. As brother-in-law of Emperor Otto III, father of Queen Richeza of Poland and several other illustrious children, he was one of the most important figures of the Rhenish history of his time.
Gisela of Swabia, was queen of Germany from 1024 to 1039 and empress of the Holy Roman Empire from 1027 to 1039 by her third marriage with Emperor Conrad II. She was the mother of Emperor Henry III. She was regent of Swabia for her minor son Duke Ernest II of Swabia in 1015, although it seems at that time her husband Conrad was the one who held the reins of government, leading to the enmity between stepfather and stepson.
The Codex Aureus of Echternach is an illuminated Gospel Book, created in the approximate period 1030–1050, with a re-used front cover from around the 980s. It is now in the Germanisches Nationalmuseum in Nuremberg.
Adelaide I, a member of the royal Ottonian dynasty was the second Princess-abbess of Quedlinburg from 999, and Abbess of Gernrode from 1014, and Abbess of Gandersheim from 1039 until her death, as well as a highly influential kingmaker of medieval Germany.
Matilda, also known as Mathilda and Mathilde, was a German regent, and the first Princess-Abbess of Quedlinburg. She served as regent of Germany for her brother during his absence in 967, and as regent during the minority of her nephew from 984.
Sophia I, a member of the royal Ottonian dynasty, was Abbess of Gandersheim from 1002, and from 1011 also Abbess of Essen. The daughter of Emperor Otto II and his consort Theophanu, she was an important kingmaker in medieval Germany.
Matilda, Countess Palatine of Lotharingia, was a member of the Ottonian dynasty.
Mathilde was Abbess of Essen Abbey from 973 to her death. She was one of the most important abbesses in the history of Essen. She was responsible for the abbey, for its buildings, its precious relics, liturgical vessels and manuscripts, its political contacts, and for commissioning translations and overseeing education. In the unreliable list of Essen Abbesses from 1672, she is listed as the second Abbess Mathilde and as a result, she is sometimes called "Mathilde II" to distinguish her from the earlier abbess of the same name, who is meant to have governed Essen Abbey from 907 to 910 but whose existence is disputed.
The Marriage Charter of Empress Theophanu is the dower document for the Byzantine princess Theophanu. Written in Latin, the document was created after the marriage of Theophanu to Emperor Otto II in 972, which made her the empress of the Holy Roman Empire. The document was prepared by Otto II and exemplifies an instance of political and cultural contact between the Holy Roman Empire and the Byzantine Empire.
The history of German women covers gender roles, personalities and movements from medieval times to the present in German-speaking lands.
The Sainte-Chapelle Gospels or the Sainte-Chapelle Gospel Book is an Ottonian illuminated manuscript now housed in the Bibliothèque nationale de France in Paris as Latin 8851. It is made up of 156 parchment folios, in a 38.5 cm by 28 cm format, making it one of the largest manuscripts of its era. It includes miniatures such as the canon tables, Christ in majesty and the Four Evangelists. It is the work of the Master of the Registrum Gregorii, the most famous illuminator of the Ottonian Renaissance.
The Petershausen Sacramentary is an Ottonian illuminated manuscript of around 960–980, produced in the scriptorium of Reichenau Abbey and containing the sacramentary and liturgical calendar. It is now held in the Heidelberg University library.
Otto III, Holy Roman Emperor, also called miribilia mundi, despite his short life, is a historical figure who attracts considerable scholarly attention as well as inspires numerous artistic and popular depictions.
Theophanu (955–991) was a Byzantine princess who became Holy Roman Empress through marriage to Emperor Otto II. As the trusted political partner of her husband and later the regent of her young son Otto III, she left a remarkable legacy as one of the most powerful female rulers of the Ottonian era as well as of the Holy Roman Empire's history in general. Her reign is associated with the exchange of political, religious and cultural ideas and international activities between the Western Empire and the East, including the Byzantine Empire as well as the Slavic countries. Although the empress's personal role in some aspects of these processes is a subject of debate, she is often depicted in historiography and artistic portrayals as a cultured, spirited woman who had to adapt to a difficult situation after her husband's death and whose political vision was unfulfilled due to the early deaths of herself and her son. This image is also influenced by the masculine posture she adopted in her lifetime as coimperatrix and even imperator.